


















V-Q* 




"oV 







\** <V*^-\* ' <$ 



o>^ 














<^ *« , » ' ^ 













.\,->> 




C.r\ 



YIEWS . •• U\ 



OF 



Christian Doctrine 



HELD BY 



The Religious Society of Friends, 



BEING 



PASSAGES TAKEN FROM 







BARCLAY'S APOLOGY, 



WITH THE DESIRE ON THE P-VRT OF THE EDITOR 

TO PRESENT IN SMALLER COMPASS, 

BUT UNCHANGED, 

THE TRUTHS SET FORTH IN HIS WORK, 

AND SOME OF HIS ARGUMENTS IN THEIR SUPPORT. 



PHILADELPHIA: 

FOR SALE AT FRIENDS' BOOK-STORE, 

304 Arch Street, 

188 2, 




-J>% 



30 






assages are taken, is 

AN APOLOGY FOR THE TRUE CHRISTIAN DIVINITY, 

BEING AN EXPLANATION AND VINDICATION 

OF THE PRINCIPLES AND DOCTRINES OF 

THE PEOPLE CALLED QUAKERS. 

BY ROBERT BARCLAY, 1675. 

In his address to the Reader, he says : 

" Forasmuch as that, which above all things I propose 
to myself, is to declare and defend the truth, for the 
service whereof I have given up and devoted myself 
and all that is mine : therefore there is nothing which 
for its sake, by the help and assistance of God, I may 
not attempt. 

" I have not sought to accommodate this my work to 
itching ears, who desire rather to comprehend in their 
heads the sublime notions of truth, than to embrace it 



PEEFACE. 



HHHE work from which these passages are taken, is 

■*- styled 

AN APOLOGY FOR THE TRUE CHRISTIAN DIVINITY, 

BEING AN EXPLANATION AND VINDICATION 

OF THE PRINCIPLES AND DOCTRINES OF 

THE PEOPLE CALLED QUAKERS. 

BY ROBERT BARCLAY, 1675. 

In his address to the Reader, he says : 

" Forasmuch as that, which above all things I propose 
to myself, is to declare and defend the truth, for the 
service whereof I have given up and devoted myself 
and all that is mine: therefore there is nothing which 
for its sake, by the help and assistance of God, I may 
not attempt. 

" I have not sought to accommodate this my work to 
itching ears, who desire rather to comprehend in their 
heads the sublime notions of truth, than to embrace it 



11 PREFACE. 

in their hearts : for what I have written comes more 
from my heart than from my head ; what I have heard 
with the ears of my soul, and seen with my inward 
eyes, and my hands have handled of the "Word of Life, 
and what hath been inwardly manifested to me of the 
things of God, that do I declare ; not so much regarding 
the eloquence and excellency of speech, as desiring to 
demonstrate the efficacy and operation of truth." 



CONTENTS. 



PROPOSITION I. 

PAGE 

Concerning the True Foundation of Knowledge . . 5 

PROPOSITION II. 
Concerning Immediate Eevelation 8 

PROPOSITION III. 

Concerning the Scriptures 35 

PROPOSITION IV. 

Concerning the Condition of Man in the Fall . . 56 

PROPOSITIONS V. and VI. 

Concerning the Universal Kedemption by Christ, and 
also the Saving and Spiritual Light wherewith 
every Man is Enlightened 60 

PROPOSITION VII. 

Concerning Justification 112 

PROPOSITION VIII. 

Concerning Perfection 133 

iii 



iv CONTENTS. 

PROPOSITION IX. 

PAGE 

Concerning Perseverance and the Possibility of Fall- 
ing from Grace 145 

PROPOSITION X. 

Concerning the Ministry 149 

PROPOSITION XL 
Concerning Worship 183 

PROPOSITION XII. 

Concerning Baptism . 217 

PROPOSITION XIII. 

Concerning the Communion or Participation of the 

Body and Blood of Christ 235 

PROPOSITION XIY. 

Concerning the Power of the Civil Magistrate in 
Matters Purely Religious and Pertaining to the 
Conscience 260 

PROPOSITION XV. 

Concerning Salutations and Recreations . . . 267 



AN APOLOGY 



FOR THE 



TRUE CHRISTIAN DIVINITY. 



PROPOSITION I. 

CONCERNING THE TRUE FOUNDATION OF KNOWLEDGE. 

SEEING the height of all happiness is placed in the true 
knowledge of God ; " This is life eternal, to John xvii: 3. 
know thee the only true God, and Jesus Christ whom thou 
hast sent;" the true and right understanding of this foun- 
dation and ground of knowledge is that which is most nec- 
essary to be known and believed in the first place. 



He that desireth to acquire any art or science, seeketh 
first those means by which that art or science is obtained. 
If we ought to do so in things natural and earthly, how 
much more then in spiritual? In this affair then should 
our inquiry be the more diligent, because he that errs in 
the entrance is not so easily brought back again into the 
1* 5 



b PROPOSITION I. 

right way ; he that misseth his road from the beginning of 
his journey, and is deceived in his first marks, at his first 
setting forth, the greater his mistake is, the more difficult 
will be his entrance into the right way. 

Thus when a man first proposeth to himself the knowl- 
edge of God, from a sense of his own unworthiness, and 
from the great weariness of his mind, occasioned by the 
secret checks of his conscience, and the tender, yet real 
glances of God's light upon his heart; the earnest desires he 
has to be redeemed from his present trouble, and the fervent 
breathings he has to be eased of his disordered passions 
and lusts, and to find quietness and peace in the certain 
knowledge of God, and in the assurance of his love and 
good-will towards him, make his heart tender, and ready 
to receive any impression ; and so — not having then a dis- 
tinct discerning — through forwardness embraceth any thing 
that brings present ease. If, either through the reverence 
he bears to certain persons, or from the secret inclination 
to what doth comply with his natural disposition, he fall 
upon any principles or means, by which he apprehends he 
may come to know God, and so doth centre himself, it will 
be hard to remove him thence again, how wrong so ever 
they may be ; for the first anguish being over, he becomes 
more hardy ; and the enemy being near, creates a false 
peace, and a certain confidence, which is strengthened by 
the mind's unwillingness to enter again into new doubtful- 
ness, or the former anxiety of a search. 

This is abundantly proved by the experience of all such, 
as being secretly touched with the call of God's grace unto 



OF THE TRUE FOUNDATION OF KNOWLEDGE. 7 

them, do apply themselves to false teachers, where the 
remedy proves worse than the disease ; because instead of 
knowing God, or the things relating to their salvation 
aright, they drink in wrong opinions of him; from which 
it is harder to be disentangled, than while the soul remains 
a blank. 



PROPOSITION II. 

OF IMMEDIATE REVELATION. 

SEEING " no man knoweth the Father but the Son, and 
he to whom the Son revealeth him;" and seeing the 
Mat. xi. 27. "revelation of the Son is in and by the Spirit; " 
therefore the testimony of the Spirit is that alone by which 
the true knowledge of God hath been, is, and can be only 
revealed ; who as, by the moving of his own Spirit, he dis- 
posed the chaos of this world into that wonderful order in 
which it was in the beginning, and created man a living 
soul, to rule and govern it, so by the revelation of the 
same Spirit he hath manifested himself all along unto the 
sons of men, both patriarchs, prophets, and apostles ; which 
revelations of God by the Spirit, whether by outward 
voices and appearances, dreams, or inward manifestations 
in the heart, were of old the object of their faith, and 
remain yet so to be ; since the object of the saints' 
faith is the same in all ages, though held forth under 
divers administrations. Moreover, these divine inward 
revelations, which we make absolutely necessary for the 
building up of true faith, neither do nor can ever contra- 
dict the outward testimony of the scriptures, or right and 
sound reason. Yet from hence it will not follow, that these 

8 



OF IMMEDIATE REVELATION. 9 

divine revelations are to be subjected to the test, either of 
the outward testimony of the scriptures, or of the natural 
reason of man, as to a more noble or certain rule and touch- 
stone ; for this divine revelation and inward illumination, 
is that which is evident and clear of itself, forcing, by its 
own evidence and clearness, the well-disposed understanding 
to assent, irresistibly moving the same thereunto, even as 
the common principles of natural truths do move and in- 
cline the mind to a natural assent : as, that the whole is 
greater than its part. 



For the better understanding of this proposition, we 
do distinguish betwixt the certain knowledge of God, and 
the uncertain; betwixt the spiritual knowledge, and the 
literal ; the saving heart-knowledge, and the soaring airy 
head knowledge. The last, we confess, may be divers ways 
obtained ; but the first, by no other way than the inward 
immediate manifestation and revelation of God's Spirit, 
shining in and upon the heart, enlightening and opening 
the understanding. 

The certainty of which truth is such, that it hath been 
acknowledged by some of the most refined and famous of 
all sorts of professors of Christianity in all ages. 

Cyrillus Alexandrinus affirmeth, " That men know that 
Jesus is the Lord by the Holy Ghost, no otherwise, than 
they who taste honey know that it is sweet, even by its 
proper quality." 

Luther, in his book to the nobility of Germany, saith, 



J.0 PROPOSITION II. 

" This is certain, that no man can make himself a teacher 
of the holy scriptures, but the holy Spirit alone." And 
upon the Magnificat he saith, " JSTo man can rightly know 
God, or understand the word of God, unless he immedi- 
ately receive it from the Holy Spirit ; neither can any one 
receive it from the Holy Spirit, except he find it by expe- 
rience in himself; and in this experience the Holy Ghost 
teacheth, as in his proper school ; out of which school noth- 
ing is taught but mere talk." 

Philip Melancthon, in his annotations upon John vi. : 
" Those w r ho hear only an outward and bodily voice, hear 
the creature ; but God is a Spirit, and is neither discerned, 
nor known, nor heard, but by the Spirit ; and therefore to 
hear the voice of God, to see God, is to know and hear the 
Spirit. By the Spirit alone God is known and perceived. 
All those who apply themselves effectually to Christianity, 
and are not satisfied until they have found its effectual work 
upon their hearts, redeeming them from sin, do feel that 
no knowledge effectually prevails to the producing of this, 
but that which proceeds from the warm influence of God's 
Spirit upon the heart, and from the comfortable shining of 
his light upon their understanding." 

And therefore to this purpose a modern author, viz., Dr. 
Smith of Cambridge, in his select discourses, saith well ; 
" To seek our divinity merely in books and writings, is to 
seek the living among the dead ; we do but in vain many 
times seek God in these, w^here his truth is too often not so 
much enshrined as entombed. Intra te quaere Deum, Seek 
God within thine own soul. He is best discerned, fotpa 



OF IMMEDIATE REVELATION. 11 

iitatyrj, as Plotinus phraseth it, by an intellectual touch of 
Mm. We must see with our eyes, and hear with our ears, 
and our hands must handle the word of life — to express it 
in St. John's words. - — Igi xcu tyvzrp mo&iw **>$. &c, the soul 
itself hath its sense, as well as the body. And therefore 
David, when he would teach us to know what the divine 
goodness is, calls not for speculation, but sensation : ' Taste, 
and see that the Lord is good.' That is not the best and 
truest knowledge of God which is wrought out by the 
labor and sweat of the brain, but that which is kindled 
within us, by an heavenly warmth in our hearts." And 
again : " There is a knowing of the truth as it is in Jesus, 
as it is in a Christ-like nature ; as it is in that sweet, mild, 
humble, and loving Spirit of Jesus, which spreads itself, 
like a morning sun, upon the souls of good men, full of 
light and life. It profits little to know Christ himself after 
the flesh; but he gives his Spirit to good men, that search- 
eth the deep things of God." 

If we make a right definition of a Christian, according 
to the scriptures, That he is one that hath the spirit of 
Christ, and is led by it, how many Christians, yea, and of 
these great masters and doctors of Christianity, so ac- 
counted, shall we justly divest of that noble title ? If 
those therefore who have all the other means of knowledge, 
and are sufficiently learned therein, whether it be the letter 
of the scripture, the traditions of churches, or the works 
of creation and providence, are not yet to be esteemed 
Christians according to the certain definition above men- 
tioned ; and if the inward and immediate revelation of 



12 PROPOSITION II. 

God's Spirit in the heart, in such as have been altogether 
ignorant of some, and but very little skilled in others, of 
these means of attaining knowledge, hath brought them to 
salvation ; then it will necessarily follow, that inward and 
immediate revelation is the only sure way to attain the 
true and saving knowledge of God. 

Nor dare any affirm, that none come to the knowledge 
of God and salvation by the inward revelation of the Spirit, 
without these other outward means, unless they be also so 
bold as to exclude Abel, Seth, Noah, Abraham, Job, and 
all the holy patriarchs from true knowledge and salva- 
tion. 

I would however not be understood, as if hereby I ex- 
cluded those other means of knowledge from any use or 
service to man ; it is far from me so to judge, as concerning 
the scriptures, in the next proposition, will more plainly 
appear. The question is not, what may be profitable or 
helpful, but what is absolutely necessary. Many things 
may contribute to further a work, which yet are not the 
main thing that makes the work go on. 

The sum then of what is said amounts to this: That 
where the true inward knowledge of God is, through the 
revelation of his Spirit, there is all ; neither is there an 
absolute necessity of any other. But where the best, high- 
est, and most profound knowledge is, without this there is 
nothing, as to the obtaining the great end of salvation. 
This truth is very effectually confirmed by the first part of 
the proposition itself, which in few words comprehendeth 
divers unquestionable arguments. 



OF IMMEDIATE REVELATION. 13 

First, That there is no knowledge of the Father but 

by the Son. 
Secondly, That there is no knowledge of the Son but 

by the Spirit. 
Thirdly, That by the Spirit God hath always revealed 

himself to his children. 
Fourthly, That these revelations were the object of 

the saints' faith. 
And Lastly, That the same continueth to be the ob- 
ject of the saints' faith to this day. 
As to the first, viz., That there is no knowledge of the 
Father but by the Son, it will easily be proved, being 
founded upon the plain words of scripture, "No man 
knoweth the Father, but the Son, and he to whom the Son 
will reveal him," Matt. xi. 27 ; Luke x. 22. And again, 
he himself saith, "I am the way, the truth, and the life: 
no man cometh unto the Father but by me," John xiv. 6. 

Hence he is fitly called, The mediator betwixt God and 
man : for having been with God from all eternity, being 
himself God, and also in time partaking of the nature of 
man, through him is the goodness and love of God con- 
veyed to mankind, and by him again man receiveth and 
partaketh of these mercies. 

Having then laid down this first principle, I come to the 
second, viz. : That there is no knowledge of the Son but by 
the Spirit ; or, That the revelation of the Son of God is by 
the Spirit. 

Where it is to be noted, that I always speak of the sav- 
ing, certain, and necessary knowledge of God ; which that it 
2 



14 PROPOSITION II. 

cannot be acquired otherways than by the Spirit, doth also 
appear from many clear scriptures. For Jesus Christ, in 
and by whom the Father is revealed, doth also reveal him- 
self to his disciples and friends in and by his Spirit. As 
his manifestation was outward, when he testified and wit- 
nessed for the truth in this world, so being now with- 
drawn, as to the outward man, he doth teach and instruct 
mankind inwardly by his own Spirit; " He standeth at the 
door, and knocketh, and whoso heareth his voice and open- 
eth, he comes in " to such, Rev. iii. 20. Of this revelation 
of Christ in him Paul speaketh, Gal. i. 16, in which he 
placeth the excellency of his ministry, and the certainty 
of his calling. And the promise of Christ to his disciples, 
" Lo, I am with you alway even unto the end of the world/' 
confirmeth the same thing ; for this is an inward and spir- 
itual presence, as all acknowledge. 

I shall deduce the proof of this proposition from two 
manifest places of scripture: the first is, 1 Cor. ii. 11, 12. 
" What man knoweth the things of a man, save the spirit 
of a man which is in him ? Even so the things of God 
knoweth no man, but the Spirit of God. Now we have 
received not the spirit of the world, but the Spirit which is 
of God, that we might know the things which are freely 
given us of God." The apostle, in the verses before, speak- 
ing of the wonderful things which are prepared for the 
saints, after he hath declared, that "the natural man can- 
not reach them," adds, that "they are revealed by the 
Spirit of God," ver. 9, 10, giving this reason, "For the 
Spirit searcheth all things, even the deep things of God." 



OF IMMEDIATE REVELATION. 15 

And then he bringeth in the comparison, in the verses 
above-mentioned, very apt, and answerable to our purpose 
and doctrine, that "as the things of a man are only known 
by the spirit of man, so the things of God are only known 
by the Spirit of God ; " that is, that as nothing below the 
spirit of man (as the spirit of brutes, or any other crea- 
tures) can properly reach unto or comprehend the things of 
a man, as being of a nobler and higher nature, so neither 
can the spirit of man, or the natural man, receive nor dis- 
cern the things of God, or the things that are spiritual, as 
being also of an higher nature ; which the apostle himself 
gives for the reason, saying, " Neither can he know them, 
because they are spiritually discerned." 

The other scripture is also a saying of the same apostle, 
1 Cor. xii. 3. "No man can say that Jesus is the Lord, 
but by the Holy Ghost." This scripture, which is full of 
truth, and answereth full well to the enlightened under- 
standing of the spiritual and real Christian, may perhaps 
prove very strange to the carnal and pretended follower of 
Christ, by whom perhaps it hath not been so diligently re- 
marked. Here the apostle doth so much require the Holy 
Spirit in the things that relate to a Christian, that he posi- 
tively avers, we cannot so much as affirm Jesus to be the 
Lord without it. 

The third thing affirmed is, That by the Spirit God 
always revealed himself to his children. I think it will 
not be denied, that God's converse with man, all along 
from Adam to Moses, was by the immediate manifestation 
of his Spirit : and afterwards, through the whole tract of 



16 PROPOSITION II. 

the law, he spake to his children no otherways ; which 
cannot be denied by such as acknowledge the scriptures of 
truth to have been written by the inspiration of the Holy 
Ghost : for these writings, from Moses to Malachi, . do de- 
clare, that during all that time God revealed himself to his 
children by his Spirit. 

But if any will object, that after the dispensation of the 
law God's method of speaking was altered; I answer: That 
God spake always immediately to the Jews, in that he spake 
always immediately to the High-Priest from betwixt the 
Cherubims: who, when he entered into the Holy of Holies, 
returning, did relate to the whole people the voice and will 
of God, there immediately revealed. So that this immedi- 
ate speaking never ceased in any age. 

From this immediate fellowship were none shut out, 
who earnestly sought after and waited for it; in that 
many, besides the High-Priest, who were not so much as 
of the kindred of Levi, nor of the Prophets, did receive it 
and speak from it; as it is written, Numb. xi. 25, where 
the Spirit is said to have rested on the seventy elders ; 
which Spirit also reached unto two that were not in the 
tabernacle, but in the camp ; whom when some would have 
forbidden, Moses would not, but rejoiced, wishing that all 
the Lord's people were prophets, and that he would put 
his Spirit, upon them, ver. 29. 

This is also confirmed, Neh. ix., where the elders of the 
people, after their return from captivity, when they began 
to sanctify themselves by fasting and prayer, numbering 
up the many mercies of God towards their fathers, Bay, 



OF IMMEDIATE REVELATION. 17 

verse 20, "Thou gavest also thy good Spirit to instruct 
theni;" and verse 30, "Yet many years didst thou for- 
bear, and testify against them by thy Spirit in thy proph- 
ets." Many are the sayings of spiritual David to this 
purpose, as Psalm li. 11, 12, "Take not thy holy Spirit 
from me: uphold me with thy free Spirit." Psal. cxxxix. 
7, "Whither shall I go from thy Spirit?" Hereunto doth 
the prophet Isaiah ascribe the credit of his testimony, say- 
ing, chap, xlviii. 16, "And now the Lord God and his 
Spirit hath sent me." And that God revealed himself to 
his children under the New Testament, to wit, to the 
apostles, evangelists, and primitive disciples, is confessed 
by all. 

The fourth thing affirmed is, That these revelations 
were the object of the saints' faith of old. 

This will easily appear by the definition of faith, and 
considering what its object is. " Faith," saith the apostle 
Paul, "is the substance of things hoped for, and the evi- 
dence of things not seen : " which, as the apostle illus- 
trateth it in the same chapter by many examples, is no 
other but a firm and certain belief of the mind, whereby it 
resteth, and in a sense possesseth the substance of some 
things hoped for, through its confidence in the promise of 
God : and thus the soul hath a most firm evidence, by its 
faith, of things not yet seen nor come to pass. The object 
of this faith is the promise, word, or testimony of God, 
speaking in the mind. Hence it hath been generally af- 
firmed, that the object of faith is Deus loqaens, etc., that 
is, God speaking, etc., which is also manifest from all those 
2* B 



18 PROPOSITION II. 

examples deduced by the apostle throughout that whole 
chapter, whose faith was founded neither upon any out- 
ward testimony, nor upon the voice or writing of man, 
but upon the revelation of God's w T ill, manifest unto them, 
and in them ; as in the example of Noah, ver. V, thus, 
"By faith Noah, being warned of God of things not seen 
as yet, moved with fear, prepared an ark to the saving of 
his house ; by the which he condemned the world, and be- 
came heir of the righteousness which is by faith." What 
was here the object of Noah's faith, but God speaking unto 
him ? He had not the writings nor prophesyings of any 
going before, nor yet the concurrence of any church or 
people to strengthen him ; and yet his faith in the word, 
by which he contradicted the whole world, saved him and 
his J^rnse. Of which also Abraham is set forth as a singu- 
lar example, being therefore called the Father of the faith- 
ful, who is said against hope to have believed in hope, in 
that he not only willingly forsook his father's country, not 
knowing whither he went ; in that he believed concerning 
the coming of Isaac, though contrary to natural proba- 
bility ; but above all, in that he refused not to offer him up, 
not doubting but God was able to raise him from the dead; 
of whom it is said, that in Isaac shall thy seed be called 
The object of Abraham's faith in all this was no other but 
inward and immediate revelation, or God signifying his 
will unto him inwardly and immediately by his Spirit. 

It may be objected, that those who found their faith 
now upon immediate revelation, ought to have also out* 
ward voices or visions, dreams or appearances for it. 



OF IMMEDIATE REVELATION. 19 

It is not denied, but God made use of the ministry of 
angels, who, in the appearance of men, spake outwardly to 
the saints of old, and that he did also reveal some things to 
them in dreams and visions. Let us consider how or how 
far these outward voices, appearances, and dreams were 
the object of the saints' faith : was it because they were 
simply voices, appearances, or dreams ? Nay, certainly ; 
for they were not ignorant, that the devil might form a 
sound of words, convey it to the outward ear, and deceive 
the outward senses, by making things to appear that are 
not. What made them then give credit to these visions ? 
Certainly nothing else but the secret testimony of God's 
Spirit in their hearts, assuring them that the voices, dreams, 
and visions were of and from God. Abraham believed the 
angels ; but who told him that these men were angels ? 
We must not think his faith then was built upon his out- 
ward senses, but proceeded from the secret persuasion of 
God's Spirit in his heart. 

We may observe many passages of the holy scripture, 
where it is only mentioned, "And God said," etc., "And 
the word of the Lord came " unto such and such, saying, 
etc. Seeing the Spirit of God is within us, and not with- 
out us only, it speaks to our spiritual, and not to our bodily 
ear. Therefore I see no reason, where it is so often said in 
scripture, The Spirit said, moved, hindered, called such or 
such a one, to do or forbear such or such a thing, that any 
have to conclude, that this was not an inward voice to the 
ear of the soul, rather than an outward voice to the bodily 
ear. 



20 PROPOSITION II. 

These inward and immediate revelations continue to be 
Jhe object of the saints' faith unto this day. If the faith 
of the ancients were not one and the same with ours, i. e.. 
agreeing in substance therewith, and receiving the same 
definition, it had not been pertinent for the apostle, Heb. 
xi., to have illustrated the definition of our faith by the ex- 
amples of that of the ancients, or to go about to move us 
by the example of Abraham, if Abraham's faith were dif- 
ferent in nature from ours. Nor doth any difference arise 
hence, because they believed in Christ with respect to his 
appearance outwardly as future, and we as already ap- 
peared : for neither did they then so believe in him to 
come, as not to feel him present with them, and witness 
him near ; seeing the apostle saith, "They all drank of that 
spiritual rock which followed them, w^hich rock was Christ ; " 
nor do we so believe concerning his appearance past, as not 
also to feel and know him present with us, and to feed upon 
him ; except Christ, saith the apostle, be in you, ye are 
reprobates ; so that the faith of both is one, terminating in 
one and the same thing. And as to the other part or con- 
sequence of the antecedent, to wit, That the object is one 
where the faith is one, the apostle also proveth it in the 
fore-cited chapter, where he makes all the worthies of old 
examples to us. Now wherein are they imitable, but be- 
cause they believed in God ? And what was the object of 
their faith, but inward and immediate revelation, as we 
have before proved ? Their example can be no ways appli- 
cable to us, except we believe in God, as they did, that is, 
by the same object. 



OF IMMEDIATE REVELATION. 21 

Such as deny this now-a-days use here a distinction ; 
granting that God is to be known by his Spirit, but again 
denying that it is immediate or inward, but in and by the 
scriptures ; in which the mind of the Spirit (as they say) 
being fully and amply expressed, we are thereby to know 
God, and be led in all things. 

That Christians now are to be led inwardly and imme- 
diately by the Spirit of God, even in the same manner, 
though it befall not many to be led in the same measure, 
as the saints were of old, I shall prove by divers argu- 
ments : and first from the promise of Christ in these words, 
John xiv. 16, "And I will pray 'the Father, and he will 
give you another Comforter, that he may abide with you 
for ever." Yer. 17. " Even the Spirit of truth, whom the 
world cannot receive, because it seeth him not, neither 
knoweth him ; but ye know him, for he dwelleth with you, 
and shall be in you." Again, ver. 2G. "But the Com- 
forter, which is the Holy Ghost, whom the Father will 
send in my name, he shall teach you all things, and bring 
all things to your remembrance.' 7 And xvi. 13. But " when 
he, the Spirit of truth is come, he will guide you into all 
truth: for he shall not speak of himself; but whatsoever 
he shall hear he shall speak, and he will show you things 
to come." We have here first, who this is; and that is 
divers ways expressed, to wit : The Comforter, the Spirit 
of truth, the Holy Ghost, the Sent of the Father in the 
name of Christ. Secondly, Where this Spirit is to be, " He 
dwelleth with you, and shall be in you." And thirdly, 
What his work is, " He shall teach you all things, and 



22 PROPOSITION II. 

bring all things to your remembrance, and guide you into 
all truth." 

As to the first, most do acknowledge that there is noth- 
ing else understood than what the plain words signify. As 
to the second, That this Spirit is inward, in my opinion 
needs no interpretation or commentary, " He dwelleth with 
you and shall be in you." This indwelling of the Spirit in 
the saints, as it is a thing most needful to be known and 
believed, so is it as positively asserted in the scripture 
as any thing else can be. " If so be that the Spirit of God 
dwell in you," saith the apostle to the Romans, chap. viii. 
9. And again, " Know'ye not that your body is the tern-, 
pie of the Holy Ghost," 1 Cor. vi. 19. " And that the Spirit 
of God dwelleth in you ? " 1 Cor. iii. 16. Without this the 
apostle reckoneth no man a Christian. " If any man (saith 
he) have not the Spirit of Christ, he is none of his." 

Whatsoever is excellent, whatsoever is noble, whatsoever 
is worthy, whatsoever is desirable in the Christian faith, is 
ascribed to this Spirit, without which it ^could no more sub- 
sist than the outward world without the sun. Hereunto 
have all true Christians, in all ages, attributed their strength 
and life. It is by this Spirit that they avouch themselves 
to have been converted to God, to have been redeemed from 
the world, to have been strengthened in their weakness, 
comforted in their afflictions, confirmed in their temptations, 
emboldened in their sufferings, and triumphed in the midst 
of all their persecutions. Yea, the writings of all true 
Christians are full of the great and notable things which 
they all affirm themselves to have done, by the power, and 






OF IMMEDIATE REVELATION. 23 

virtue, and efficacy of this Spirit of God working in them. 
"It is the Spirit that quickeneth," John vi. 63. It was 
the Spirit that gave them utterance, Acts ii. 4. It was 
the Spirit by which Stephen spake, that the Jews were not 
able to resist, Acts vi. 10. It is such as walk after the 
Spirit that receive no condemnation, Rom. viii. 1. It is 
the law of the Spirit that makes free, ver. 2. It is by 
the Spirit of God dwelling in us that we are redeemed 
from the flesh and from the carnal mind, ver. 9. It is 
the Spirit of Christ dwelling in us that quickeneth our 
mortal bodies, ver. 11. It is through this Spirit that the 
d^eds of the body are mortified and life obtained, ver. 13. 
It is by this Spirit that we are adopted, and " cry ABBA 
Father/' ver. 15. It is this "Spirit that beareth witness 
with our spirit that we are the children of God," ver. 16. 
It is this " Spirit that helpeth our infirmities, and maketh 
intercession for us, with groanings which cannot be ut- 
tered," ver. 26. It is by this Spirit that the glorious things 
which God hath laid up for us, which, neither outward ear 
hath heard, nor outward eye hath seen, nor the heart of 
' man conceived by all his reasonings, are revealed unto us, 
1 Cor. ii. 9, 10. It is by this Spirit that both wisdom and 
knowledge, and faith, and miracles, and tongues, and proph- 
ecies, are obtained, 1 Cor. xii. 8, 9, 10. It is by this Spirit 
that we are " all baptized, into one body," ver. 13. In short, 
what thing relating to the salvation of the soul, and to the 
life of a Christian, is rightly performed, or effectually ob- 
tained, without it ? And what shall I say more ? For the 
time would fail me to tell of all those things which the holy 



24 PROPOSITION II. 

men of old have declared, and the saints of this day do 
themselves enjoy, by the virtue and power of this Spirit 
dwelling in them. 

If therefore it be so, why should any be so foolish as to 
deny, or so unwise as not to seek after this Spirit, which 
Christ hath promised shall dwell in his children ? They 
then that do suppose the indwelling and leading of his 
Spirit to be ceased, must also suppose Christianity to be 
ceased, which cannot subsist without it. 

Thirdly, What the work of this Spirit is, is partly before 
John xvi. 13 shown, which Christ compriseth in two or three 
and 14, 26. things, " He will guide you into all truth;" 
"He will teach you all things, and bring all things to your 
remembrance." Since Christ hath provided for us so good 
an instructor, why need we then lean so much to those 
traditions and commandments of men wherewith so many 
Christians have burthened themselves ? Why need we set- 
up our own carnal and corrupt reason for a guide to us in 
matters spiritual, as some will needs do ? May it not be 
complained of all such, as the Lord did of old concerning 
Israel by the prophets, Jer. ii. 13: " For my people have 
committed two evils, they have forsaken me, the fountain 
of living waters, and hewed them out cisterns, broken cis- 
terns, that can hold no water ? " Have not many forsaken, 
do not many deride and reject, this inward and immediate 
guide, this Spirit that leads into all truth, and cast up to 
themselves other ways, broken ways indeed, which have 
not all this while brought them out of the flesh, nor out of 
the world, nor from under the dominion of their own lusts 



OF IMMEDIATE REVELATION. 25 

and sinful affections, whereby truth, which is only rightly 
learned by this Spirit, is so much a stranger in the earth ? 

From all then that hath been mentioned concerning this 
promise, and these words of Christ, it will follow, that 
Christians are always to be led inwardly and immediately 
by the Spirit of God dwelling in them, and that the same 
is a standing and perpetual ordinance, as well to the church 
in general in all ages as to every individual member in 
particular. 

But there are some that will confess, That the Spirit 
doth now lead and influence the saints, but that he doth it 
only by enlightening their understanding, to understand 
and believe the truth delivered in the scriptures. 

This opinion is not altogether according to truth, neither 
doth it reach the fulness of it. Because there be many 
truths, which as they are applicable to particulars and 
individuals, and most needful to be known by them, are in 
nowise to be found in the scripture. Besides, that which 
teacheth me all things, and is given me for that end, with- 
out doubt presents those things to my mind which it teach- 
eth me. It is not said, It shall teach you how to under- 
stand those things that are written ; but, It shall teach you 
all things. 

My second argument shall be drawn from the nature of 
the new covenant ; by which, and those that follow, I shall 
prove that we are led by the Spirit immediately. 

The nature of the new covenant is expressed in divers 
places ; First, Isa. lix. 21, "As for me, this is my covenant 
with them, saith the Lord ; My Spirit that is upon thee, 



26 PROPOSITION II* 

and my words which I have put in thy month, shall not 
depart out of thy mouth, nor out of the mouth of thy seed, 
nor out of the mouth of thy seed's seed, saith the Lord, 
from henceforth and for ever.' 7 By the latter part of this 
is sufficiently expressed the perpetuity and continuance of 
this promise, " It shall not depart, saith the Lord, from 
henceforth and for ever." In the former part is the prom- 
ise itself, which is the Spirit of God being upon them, and 
the words of God being put into their mouths. 

There is no mention made of any medium ; he saith not, 
I shall by the means of such and such writings or books, 
convey such and such words into your mouths ; but My 
words, I, even I, saith the Lord, have put into your 
mouths. He saith not, The words which ye shall see 
written, my Spirit shall only enlighten your understand- 
ings to assent unto; but positively, " My words, which I 
have put in thy mouth." 

The nature of the new covenant is yet more amply ex- 
pressed, Jer. xxxi. 33, which is again repeated and reas- 
serted by the apostle, Heb. viii. 10, 11, in these words, 
" For this is the covenant that I will make with the house 
of Israel, after those days, saith the Lord, I will put my 
laws into their minds, and write them in their hearts, and 
I will be to them a God, and they shall be to me a people. 
And they shall not teach every man his neighbor, and 
every man his brother, saying, Know the Lord ; for all 
shall know me, from the least to the greatest." In this 
then is the law distinguished from the gospel ; the law be- 
fore was outward, written in tables of stone, but now is 



OF IMMEDIATE REVELATION. 27 

inward, written in the heart : of old- the people depended 
upon their priests for the knowledge of God, but now they 
have all a certain and sensible knowledge of Him. 

How much then are they deceived, who, instead of 
making the gospel preferable to the law, have made the 
condition of such as are under the gospel far worse ? For 
no doubt it is a far better and more desirable thing to con- 
verse with God immediately, than only mediately, as being 
an higher and more glorious dispensation; and yet these 
men acknowledge that many under the law had immediate 
converse with God, whereas they now cry it is ceased. 

Again : Under the law there was the holy of holies, into 
which the high priest did enter, and received the word of 
the Lord immediately from betwixt the cherubims, so that 
the people could then certainly know the mind of the Lord ; 
but now, according to these men's judgment, we are in a 
far worse condition, having nothing but the outward letter 
of the scripture to guess and divine from. But Jesus 
Christ hath promised us better things, though many are 
so unwise as not to believe him, even to guide us by his 
own unerring Spirit, and hath rent and removed the veil, 
whereby not only one, and that once a year, may enter ; 
but all of us, at all times, have access unto him, as often as 
we draw near unto him with pure hearts : he reveals his 
will to us by his Spirit, and w T rites his laws in our hearts. 

The third argument is from these words of John, 1 John 
ii. ver. 27, " But the anointing, which ye have received of 
him, abideth in you, and ye need not that any man teach 
you : but as the same anointing teacheth you of all things, 



28 PROPOSITION II. 

and is truth, and is no lie ; and even as it hath taught you, 
ye shall abide in him." 

This could not be any special, peculiar, or extraordinary 
privilege, but that which is common to all the saints, it 
being a general epistle, directed to all them of that age 
The apostle proposeth this anointing in them, as a more 
certain touchstone for them to discern and try seducers by, 
even than his own writings ; for having in the former verse 
said, that he had written some things to them concerning 
such as seduced them, he begins the next verse, " But the 
anointing," etc., " and ye need not that any man teach 
you," etc., which infers, that having said to them what can 
be said, he refers them for all to the inward anointing, 
which teacheth all things, as the most firm, constant, and 
certain bulwark against all seducers. It is a lasting and 
continuing thing ; the anointing which abide th. If it had 
not been to abide in them, it could not have taught them 
all things, neither guarded them against all hazard. 

The most usual objection to these doctrines is, That these 
revelations are uncertain. 

But it is one thing to affirm, that the true and undoubted 
revelation of God's Spirit is certain and infallible; and 
another thing to affirm, that this or that particular person 
or people is led infallibly by this revelation in what they 
speak or write, because they affirm themselves to be so led 
by the inward and immediate revelation of the Spirit. The 
first only is asserted by us, the latter may be called in ques- 
tion. The question is not, who are or are not so led, but 
whether all ou^ht not or may not be so led ? 



OF IMMEDIATE REVELATION. 29 

Seeing then we have already proved that Christ hath 
promised his Spirit to lead his children, and that every one 
of them both ought and may be led by it, if any depart 
from this certain guide in deeds, and yet in words pretend 
to be led by it into things that are not good, it will not 
from thence follow, that the true guidance of the Spirit is 
uncertain, or ought not to be followed ; no more than it 
will follow that the sun showeth not light, because a blind 
man, or one who wilfully shuts his eyes, falls into a ditch 
at noon-day for want of light ; or that no words are spoken, 
because a deaf man hears them not ; or that a garden full 
of fragrant flowers has no sweet smell, because he that has 
lost his smelling doth not smell it ; the fault then is in the 
organ, and not in the object. 

These divine and inward revelations, which we establish 
as absolutely necessary for the founding of the true faith, 
as they do not, so neither can they, at any time contradict 
the Scripture's testimony, or sound reason. Besides the 
intrinsic and undoubted truth of this assertion, we can 
boldly affirm it from our certain and blessed experience. 
For this Spirit never deceived us, never moved us to any 
thing that was amiss 5 but is clear and manifest in its reve- 
lations, which are evidently discerned by us, as we wait in 
that pure and undefiled light of God, that proper and fit 
organ in which they are received. 

Therefore if any reason after this manner, That because 

some ungodly men have committed wicked actions, and 

have yet more wickedly asserted, that they were led into 

these things by the Spirit of God; therefore, no man 

3* 



30 PROPOSITION II. 

ought to lean to the Spirit of God, or seek to be led by it, 
I utterly deny the consequence, which, were it to be re- 
ceived as true, then would all faith in God and hope of 
salvation become uncertain, and the Christian religion be 
turned into mere scepticism. 

For after the same manner I might reason thus : Because 
Eve was deceived by the lying of the serpent, therefore she 
ought not to have trusted to the promise of God: that 
because the old world was deluded by evil spirits, therefore 
ought neither Noah, nor Abraham, nor Moses, to have 
trusted the Spirit of the Lord : that because a lying spirit 
spake through the four hundred prophets that persuaded 
Ahab to go up and fight at Ramoth Gilead, therefore the 
testimony of the true Spirit in Micaiah was uncertain, and 
dangerous to be followed. 

They argue very ill, who despise and reject any princi- 
ple because men pretending to be led by it do evil ; in case 
it be not the natural and consequential tendency of that 
principle to lead unto those things that are evil. And for 
my part, as I have never a whit the lower esteem of the 
blessed testimony of the holy scriptures, nor do the less 
respect any solid tradition, that is answerable and accord- 
ing to truth ; neither at all despise reason, that noble and 
excellent faculty of the mind, because wicked men have 
abused the name of them, to cover their wickedness, and 
deceive the simple ; so would I not have any reject or 
doubt the certainty of that unerring Spirit which God hath 
given his children, as that which can alone guide them 
into all truth, because some have falsely pretended to it. 



OF IMMEDIATE REVELATION. 31 

m 

Because the Spirit of God is the fountain of all truth 
and sound reason, therefore we have well said, That it can- 
not contradict either the testimony of the scripture, or right 
reason. Yet it will not from thence follow, that these 
divine revelations are to be subjected to the examination 
either of the outward testimony of scripture, or of the 
human or natural reason of man, as to a more noble and 
certain rule or touchstone ; for the divine revelation and 
inward illumination irresistibly moves the understanding 
to assent by its own evidence and clearness. 

Through all the scriptures we may observe, that the 
manifestation and revelation of God by his Spirit to the 
patriarchs, prophets, and apostles, was immediate as is 
above proved; which they did not examine by any other 
principle, but their own evidence and clearness. 

To say that the Spirit of God has less evidence upon the 
mind of man than natural principles have, is to have too 
mean and too low thoughts of it. How comes David to 
invite us to taste and see that God is good, if this cannot 
be felt and tasted ? This were enough to overturn the 
faith and assurance of all the saints, both now and of old. 
How came Paul to be persuaded, that nothing could sepa- 
rate him from the love of God, but by that evidence and 
clearness which the Spirit of God gave him ? The apostle 
John, who knew well wherein the certainty of faith con- 
sisted, judged it in no ways absurd, without further argu- 
ment, to ascribe his knowledge and assurance, and that of all 
the saints, hereunto in these words ; " Hereby know we that 
we dwell in him, and he in us, because he hath given us of 



32 PROPOSITION IT. 

his Spirit," 1 John iv. 13. And again, chap, v., ver. 6 : "It 
is the Spirit that beareth witness, because the Spirit is 
truth." 

Observe the reason brought by him, " Because the Spirit 
is truth ; " of whose certainty and infallibility I have here- 
tofore spoken. We then trust to and confide in this Spirit, 
because we know, and certainly believe, that it can only 
lead us aright, and never mislead us ; and from this certain 
confidence it is that we affirm, that no revelation coming 
from it can ever contradict the scripture's testimony nor 
right reason. Yet those that have their spiritual senses, 
and can savor the things of the Spirit, as it were in prima 
instantia, i. e., at the first blush, can discern them without, 
or before they apply them either to scripture or reason. 

I shall add one argument to prove that this inward, 
immediate revelation, which we have pleaded for all along, 
is the only sure and unmovable foundation of all Christian 
faith ; which argument, when well considered, I hope will 
have weight with all sorts of Christians, and it is this : 

That which all professors of Christianity, of what kind 
soever, are forced ultimately to recur unto, when pressed 
to the last ; that for which all other foundations are recom- 
mended, and accounted worthy to be believed, and without 
which they are granted to be of no weight at all, must 
needs be the only true and unmovable foundation of all 
Christian faith. 

And first, As to the Papists, they place their foundation ( 
in the judgment of the church and tradition. If we press 
them to say, Why they believe as the church doth ? their 
answer is, Because the church is always led by the infalli- 



OF IMMEDIATE REVELATION. 33 

ble Spirit. So here the leading of the Spirit is the utmost 
foundation. Again, if we ask them,. Why we ought to 
trust tradition ? they answer, Because these traditions were 
delivered us by the doctors and fathers of the church; 
which doctors and fathers, by the revelation of the Holy 
Ghost, commanded the church to observe them. Here 
again all ends in the revelation of the Spirit. 

And for the Protestants and Socinians, both which ac- 
knowledge the scriptures to be the foundation and rule of 
their faith ; the one as influenced by the Spirit of God to 
use them, the other as managing them with and by their 
own reason ; ask both, or either of them, Why they trust 
in the scriptures, and take them to be their rule ? Their 
answer is, Because we have in them the mind of God de- 
livered unto us by those to whom these things were in- 
wardly and immediately revealed by the Spirit of God ; 
and not because this or that man wrote them, but because 
the Spirit of God dictated them. 

It is strange then that men should render that so uncer- 
tain and dangerous to follow, upon which alone the certain 
ground and foundation of their own faith is built ; and that 
they should shut themselves out from that holy fellowship 
with God, which only is enjoyed in the Spirit, in which w r e 
are commanded both to walk and live. 

If any reading these things find themselves moved, by 
the strength of these scripture arguments, to assent and 
believe such revelations necessary, and yet find themselves 
strangers to them, let them know, that it is not because 
it is ceased to become the privilege of every true Christian 

C 



34 PROPOSITION II. 

that they do not feel it, but rather because they are not so 
much Christians by nature as by name ; and let such know 
that the secret light which shines in the heart, and reproves 
unrighteousness, is the small beginning of the revelation 
of God's Spirit, which was first sent into the world to re- 
prove it of sin, John xvi. 8. And as by forsaking iniquity 
thou comest to be acquainted with that heavenly voice in 
thy heart, thou shalt feel, as the old man, or the natural 
man, that savoreth not the things of God's kingdom, is 
put off, with his evil and corrupt affections and lusts ; I 
say, thou shalt feel the new man, or the spiritual birth and 
babe raised, which hath its spiritual senses, and can see, 
feel, and taste the things of the Spirit ; but till then the 
knowledge of things spiritual is but as an historical faith. 
But as the description of the light of the sun, or of curious 
colors to a blind man, who, though of the largest capacity, 
cannot so well understand it by the most acute and lively 
description, as a child can by seeing them ; so neither can 
the natural man, of the largest capacity, by the best words, 
even scripture words, so well understand the mysteries of 
God's kingdom, as the least and weakest child who tasteth 
them, by having them revealed inwardly by the Spirit. 

Wait then for this in the small revelation of that pure 
light which first reveals things more known ; and as thou 
becomest fitted for it, thou shalt receive more and more, 
and by a living experience easily refute their ignorance, 
who ask, How dost thou know that thou art actuated by 
the Spirit of God ? Which will appear to thee like asking 
one whose eyes are open, how he knows the sun shines at 
noon-day ? 



PROPOSITION III. 

CONCERNING THE SCRIPTURES. 

FROM these revelations of the Spirit of God to the 
saints have proceeded the Scriptures of Truth, which 
contain, 

I. A faithful historical account of the actings of God's 
people in divers ages ; with many singular and remarkable 
providences attending them. 

II. A prophetical account of several things, whereof 
some are already past and some yet to come. 

III. A full and ample account of all the chief principles 
of the doctrine of Christ, held forth in divers precious 
declarations, exhortations, and sentences, which, by the 
moving of God's Spirit, were at several times, and upon 
sundry occasions, spoken and written unto some churches 
.and their pastors. 

Nevertheless, because they are only a declaration of the 
fountain, and not the fountain itself, therefore they are not 
to be esteemed the principal ground of all truth and knowl- 
edge, nor yet the adequate primary rule of faith and man- 
ners. Yet because they give a true and faithful testimony 
of the first foundation, they are and may be esteemed a 
secondary rule, subordinate to the Spirit, from which they 

35 



36 PROPOSITION III. 

have all their excellency and certainty ; for as by the in* 
ward testimony of the Spirit we do alone truly know 
. them, so they testify, That the Spirit is that 
13. Rom. Guide by which the saints are led into all Truth ; 
therefore, according to the scriptures, the Spirit is 
the first and principal leader. Seeing then that we do 
therefore receive and believe the scriptures because they 
proceeded from the Spirit, for the very same reason is the 
Spirit more originally and principally the rule. 



In that which we affirm of the holy scriptures, it doth 
appear at what high rate we value them, accounting them 
the most excellent writings in the world ; to which not only 
no other writings are to be preferred, but even in divers 
respects not comparable thereto. There wants not a majesty 
in the style, a coherence in the parts, a good scope in the 
whole; but seeing these things are not discerned by the 
natural, but only by the spiritual man, it is the Spirit of 
God that must give us that belief of the scriptures which 
may satisfy our consciences. 

Though then we do acknowledge the scriptures to be 
very heavenly and divine writings, the use of them to be 
very comfortable and necessary to the church of Christ, 
and that we also admire and give praise to the Lord, for 
his wonderful providence in preserving these writings so 
pure and uncorrupted as we have them, through so long a 
night of apostacy, to be a testimony of his truth against 
the wickedness and abominations even of those whom he 



OF THE SCRIPTURES. 37 

made instrumental in preserving them, so that they have 
kept them to be a witness against themselves ; yet we may 
not call them the principal fountain of all truth and knowl- 
edge, nor yet the first adequate rule of faith and manners ; 
because the principal fountain of truth must be the Truth 
itself; i. e., that whose certainty and authority depends not 
upon another. When we doubt of the streams of any river or 
flood, we recur to the fountain itself; and, having found it, 
there we desist, we can go no farther ; because there it springs 
out of the bowels of the earth, which are inscrutable. 

But the scriptures' authority and certainty depend upon 
the Spirit by which they were dictated ; and the reason why 
they were received as truth is, because they proceeded from 
the Spirit : therefore they are not the principal ground of 
truth. 

If by the Spirit we come to the true knowledge of God ; 
if by the Spirit we are to be led into all truth, and so be 
taught of all things ; then the Spirit, and not the scriptures, 
is the foundation and ground of all truth and knowledge, 
and the primary rule of faith and manners. 

The very nature of the gospel itself declareth that the 
scriptures cannot be the only and chief rule of Christians, 
else there should be no difference betwixt the law and the 
gospel. But herein doth the law and the gospel differ, in 
that the law, being outwardly written, brings under con- 
demnation, but hath jnot life in it to save ; whereas the 
gospel, as it declares and makes manifest the evil, so, being, 
an inward powerful thing, it gives power also to obey, and 
delivers from the evil. Hence it is called Evasyyfrtov, which 
4 



38 PROPOSITION III. 

is glad tidings. The law or letter, which is without us, 
kills ; but the gospel, which is the inward spiritual law, 
gives life ; for it consists not so much in words as in virtue. 
Wherefore -such as come to know it, and be acquainted with 
it, come to feel greater power over their iniquities than all 
outward laws or rules can give them. Hence the apostle 
concludes, Kom. vi. 14, " Sin shall not have dominion over 
you: for ye are not under the law, but under grace." 
This grace then that is inward, and not an outward law, is 
to be the rule of Christians. Hereunto the apostle com- 
mends the elders of the church, saying, Acts xx. 32, "And 
now, brethren, I commend you to God, and to the word of 
his grace, which is able to build you up, and to give you 
an inheritance among all them which are sanctified." He 
doth not commend them here to outward laws or writings, 
but to the word of grace, which is inward ; even the spirit- 
ual law, which makes free, as he elsewhere affirms, Rom. 
viii. 2, " The law of the Spirit of life in Christ Jesus, hath 
made me free from the law of sin and death." This spirit- 
ual law is that which the apostle declares he preached and 
directed people unto, which was not outward, as by Rom. 
x. 8, is manifest ; where distinguishing it from the law, he 
saith, " The word is nigh thee, even in thy mouth, and in 
thy heart ; that is the word of faith which we preach." 

The principal rule of Christians under the gospel is not 
an outward letter, nor law outwardly written and delivered, 
but an inward spiritual law, engraven in the heart, the law 
of the Spirit of life, the word that is nigh in the heart and 
in the mouth. 



OF THE SCRIPTURES. 39 

That which is given to Christians for a rule and guide, 
must needs be so full, that it may clearly and distinctly 
guide and order them in all things and occurrences that 
may fall out. But there are numberless things which par- 
ticular Christians may be concerned in, for which there can 
be no particular rule had in the scriptures. I shall give an 
instance in two or three particulars to prove this. 

As for instance, some are called to the ministry of the 
word : Paul saith, There was a necessity upon him to preach 
the gospel ; woe unto me, if I preach not. If it be neces- 
sary that there be now ministers of the church, as well as, 
then, then there is the same necessity upon some, more 
than upon others to occupy this place ; which necessity, as 
it may be incumbent upon particular persons, the scripture 
neither doth nor can declare. 

If it be said, That the qualifications of a minister are 
found in the scripture, and by applying these qualifications 
to myself, I may know whether I be fit for such a place or 
not ; I answer, The qualifications of a bishop, or minister, 
as they are mentioned both in the epistle to Timothy and 
Titus, are such as may be found in a private Christian ; 
yea, which ought in some measure to be in every true 
Christian : so that this giveth a man no certainty. Every 
capacity to an office giveth me not a sufficient call to it. 

Next again, By what rule shall I judge if I be so quali- 
fied ? How do I know that I am sober, meek, holy, harm- 
less ? Is it not the testimony of the Spirit in my conscience 
that must assure me hereof ? And suppose that I was quali- 
fied and called, yet what scripture rule shall inform me, 



40 PROPOSITION III. 

whether it be my duty to preach in this or that place, in 
France or England, Holland or Germany ? Whether I 
shall take up my time in confirming the faithful, reclaiming 
heretics, or converting infidels, as also in writing epistles 
to this or that church ? 

The general rules of the scripture, viz., To be diligent 
in my duty, to do all to the glory of God, and for the good 
of his church, can give me no light in this thing. If Paul, 
when his face was turned by the Lord toward Jerusalem, 
had gone back to Achaia, or Macedonia, he might have 
.supposed he could have done God more acceptable service, 
in preaching and confirming the churches, than in being 
shut up in prison in Judea; but would God have been 
pleased herewith ? Nay certainly. Obedience is better 
than sacrifice ; and it is not our doing that which is good 
simply that pleaseth God, but that good which he willeth 
us to do. 

Every member hath its particular place in the body, as 
the Apostle showeth, 1 Cor. xii. If then, I being the foot, 
should offer to exercise the office of the hand ; or being the 
hand, that of the tongue ; my service would be troublesome, 
and not acceptable ; and instead of helping the body, I 
should make a schism in it. So that that which is good 
for another to do, may be sinful to me : for as masters will 
have their servants to obey them, according to their good 
pleasure, and not only in blindly doing that which may 
seem to them to tend to their master's profit, w^hereby it 
may chance, the master having business both in the field 
and in the house, that the servant that knows not his mas- 



OF THE SCEIPTUEES, 41 

ter's will may go to the field, when it is the mind of the 
masler he should stay and do the business of the house, 
would not this servant then deserve a reproof, for not an- 
swering his master's mind ? And what master is so care- 
less as, having many servants, to leave them in such dis- 
order as not to assign each his particular station, and not 
only the general terms of doing that which is profitable ? 
which would leave them in various doubts, and no doubt 
end in confusion. 

Shall we then dare to ascribe unto Christ, in the order- 
ing of his church and servants, that which in man might 
justly be accounted disorder and confusion ? The apostle 
showeth this distinction well, Rom. xii. 6, T, 8, " Having 
then gifts differing according to the grace that is given to 
us ; whether prophecy, let us prophesy according to the 
proportion of faith ; or ministry, let us wait on our minis- 
tering ; or he that teacheth, on teaching ; or he that ex- 
horteth, on exhortation.'' Now what scripture rule show- 
eth me that I ought to exhort, rather than prophesy ? or to 
minister, rather than teach ? Surely none at all. Many 
more difficulties of this kind occur in the life of a Christian. 

Moreover, that which of all things is most needful for 
him to know, to wit, whether he really be in the faith, and 
an heir of salvation, or not, the scripture can give him no 
certainty in, neither can it be a rule to him. That this 
knowledge is exceeding desirable and comfortable all do 
unanimously acknowledge ; besides that it is especially 
commanded, 2 Cor. xiii. 5, " Examine yourselves, whether 
ye be in the faith, prove your own selves; know ye not 
4* 



42 PROPOSITION III. 

your own selves, how that Jesus Christ is in you, except ye 
be reprobates?" And 2 Pet. i. 10, " Wherefore the rather, 
brethren, give diligence to make your calling and election 
sure." Now I say, What scripture rule can assure me that 
I have true faith ? That my calling and election is sure ? 

If it be said, By comparing the scripture marks of true 
faith with mine : I demand, Wherewith shall I make this 
observation ? What shall ascertain me that I am not mis- 
taken ? If it be said, My own heart : 

How unfit a judge is it in its own case ? And how like 
to be partial, especially if it be yet unrenewed ? Doth not 
the scripture say, that " it is deceitful above all things " ? 
I find the promises, I find the threatenings, in the scrip- 
ture ; but who telleth me that the one belongs to me more 
than the other ? The scripture gives me a mere declaration 
of these things, but makes no application. 

The scripture itself, wherein we are so earnestly pressed 
to seek after this assurance, doth not at all affirm itself a 
rule sufficient to give it, but wholly ascribeth it to the 
Spirit, as Rom. viii. 16, " The Spirit itself beareth witness 
with our spirit, that we are the children of God." 1 John 
iv. 13, " Hereby know we that we dwell in him, and he in 
us, because he hath given us of his Spirit ;" and chap v. 6, 
"And it is the Spirit that beareth witness, because the 
Spirit is truth." 

Lastly, That cannot be the only, principal, nor chief 
rule, which doth not universally reach every individual 
that needeth it, to produce the necessary effect ; and from 
the use of which, either by some innocent defect, or natu- 



OF THE SCRIPTURES. 43 

ral imperfection, many who are within the compass of the 
visible church are necessarily excluded, and that either 
wholly, or at least from the immediate use thereof. But 
it so falls out frequently concerning the scriptures, in the 
case of deaf people, children, and idiots, who can by no 
means have the benefit of the scriptures. Shall we then 
affirm, that they are without any rule to Godward, or that 
they are all damned ? As such an opinion is inconsistent 
both with the justice and mercy of God, so I know no 
sound reason can be alleged for it. Now if we may sup- 
pose any such to be under the new covenant dispensation, 
as I know none will deny but that we may, we cannot 
suppose them without some rule and means of knowledge ; 
seeing it is expressly affirmed, " They shall be all taught 
of God." John vi. 45. " For all shall know me from the 
least to the greatest," Heb. viii. 11. 

Though we were rid of this difficulty, how many illiter- 
ate and yet good men are there in the church of God who 
cannot read a letter in their own mother tongue ? These 
can have no immediate knowledge of the rule of their 
faith ; so their faith must needs depend upon the credit of 
other men's reading or relating it unto them ; where either 
the altering, adding, or omitting of a little word may be a 
foundation in the poor hearer of a very dangerous mistake, 
whereby he may either continue in some iniquity igno- 
rantly, or believe a lie confidently. 

But further ; suppose all could read the scriptures in 
their own language ; where is there one of a thousand that 
hath that thorough knowledge of the original languages in 



44 PROPOSITION III. 

which they are written, so as in that respect immediately 
to receive the benefit of them ? Must not all these here 
depend upon the honesty and faithfulness of the interpre- 
ters ? Which how uncertain it is for a man to build his 
faith upon, the many corrections and amendments, which 
even among Protestants have been used, doth sufficiently 
declare. And that even the last translations need to be 
corrected, learned men do confess. 

But last of all, there is no less difficulty occurs even to 
those skilled in the original languages, who depend upon 
the honesty and credit of the transcribers, since the origi- 
nal copies are granted by all not to be now extant. Of 
which transcribers Jerome in his time complained, saying, 
That they wrote not what they found, but what they un- 
derstood. And Epiphanius saith, That in the good and 
correct copies of Luke it was written, that Christ wept, 
and that Irenaeus doth cite it ; but that the Catholics blot- 
ted it out, fearing lest heretics should have abused it. 
Otker fathers also declare, That whole verses were taken 
out of Mark, because of the Manichees. 

But further, the various readings of the Hebrew char- 
acter by reason of the points, which some plead for, as 
coeval with the first writings, which others, with no less 
probability, allege to be a later invention ; the disagree- 
ment of divers citations of Christ and the apostles with 
those passages in the Old Testament they appeal to ; the 
great controversy among the fathers, whereof some highly 
approve the Greek Septuagint, decrying and rendering 
very doubtful the Hebrew copy, as in many places vitiated 



OF THE SCRIPTURES. 45 

and altered by the Jews ; other some, and particularly 
Jerome, exalting the certainty of the Hebrew, and reject- 
ing, yea, even deriding the history of the Septuagint, 
which the primitive church chiefly made use of; and the 
many various readings in divers copies of the Greek, and 
the great altercations among the fathers of the first three 
centuries, who had greater opportunity to be better in- 
formed than we can now lay claim to, concerning the 
books to be admitted or rejected, as has been above ob- 
served : all these and much more which might be alleged, 
put the minds even of the learned into infinite doubts, scru- 
ples, and inextricable difficulties. Whence we may very 
safely conclude, that Jesus Christ, who promised to be 
always with his children, to lead them into all truth, to 
guard them against the devices of the enemy, and to es- 
tablish their faith upon an unmovable rock, left them not 
to be principally ruled by that, which was subject in itself 
to many uncertainties : and therefore he gave them his 
Spirit, as their principal guide, which neither moths nor 
time can wear out, nor transcribers nor translators cor- 
rupt ; which none are so young, none so illiterate, none in 
so remote a place, but they may come to be reached, and 
rightly informed by it. 

Through and by the clearness which that Spirit gives 
us it is, that we are only best rid of those difficulties that 
occur to us concerning the scriptures. The real and un- 
doubted experience whereof I myself have been a witness 
of, with great admiration of the love of God to his chil- 
dren in these latter days: for I have known some of my 



4:6 PROPOSITION III. 

friends, who profess the same faith with me, faithful ser 
vants of the Most High God, and full of divine knowledge 
of his truth, as it was immediately and inwardly revealed 
to them by the Spirit, who not only were ignorant of the 
Greek and Hebrew, but even some of them could not read 
their own language, who being pressed by their adversa- 
ries with some citations out of the English translation, 
and finding them to disagree with the manifestation of 
truth in their own hearts, have boldly affirmed the Spirit 
of God never said so, and that it was certainly wrong ; for 
they did not believe that any of the holy prophets or apos- 
tles had ever written so ; which when I on this account 
seriously examined, I really found to be errors and corrup- 
tions of the translators ; who, as in most translations, do 
not so much give us the genuine signification of the words, 
as strain them to express that which comes nearest to that 
opinion they have of truth. 

If it be then asked me, Whether I think hereby to render 
the scriptures uncertain, or useless ? I answer ; Not at all. 
The proposition itself declares how much I esteem them ; 
and provided that to the Spirit from which they came be 
but granted that place the scriptures themselves give it, I 
do freely concede to the scriptures the second place, even 
whatsoever they say of themselves ; which the apostle Paul 
chiefly mentions in two places, Rom. xv. 4: " Whatsoever 
things were written aforetime, were written for our learn- 
ing, that we through patience and comfort of the scriptures 
might have hope." 2 Tim. iii. 15, 16, IT : The holy scrip- 
tures are able to make thee wise unto salvation, through 



OF THE SCRIPTURES. 47 

faith which is in Christ Jesus. All scripture given by in- 
spiration of God, is profitable — for correction, for instruc- 
tion in righteousness, that the man of God may be perfect, 
thoroughly furnished unto all good works. 

For though God doth principally and chiefly lead us by 
his Spirit, yet he sometimes conveys his comfort and con- 
solation to us through his children, whom he raises up and 
inspires to speak or write a word in season, whereby the 
saints are made instruments in the hand of the Lord to 
strengthen and encourage one another, which doth also 
tend to perfect and make them wise unto salvation ; and 
such as are led by the Spirit cannot neglect, but do natu- 
rally love, and are wonderfully cherished by that which 
proceedeth from the same Spirit in another ; because such 
mutual emanations of the heavenly life tend to quicken the 
mind when at any time it is overtaken with heaviness. 
Peter himself declares this to have been the end of his 
writing', 2 Pet. i. 12, 13: "Wherefore I will not be neg- 
ligent to put you always in remembrance of these things, 
though ye know them, and be established in the present 
truth ; yea, I think it meet, as long as I am in this taber- 
nacle, to stir you up, by putting you in remembrance." 

God is teacher of his people himself; and there is noth- 
ing more express, than that such as are under the new 
covenant, need no man to teach them : yet it was a fruit 
of Christ's ascension to send teachers and pastors for per- 
fecting of the saints. So that the same work is ascribed 
to the scriptures as to teachers ; the one to make the man 
of God perfect, the other for the perfection of the saints. 



18 PROPOSITION III. 

As then teachers are not to go before the teaching of 
God himself under the new covenant, but to follow after 
it ; neither are they to rob us of that great privilege which 
Christ hath purchased unto us by his blood ; so neither is 
the scripture to go before the teaching of the Spirit. 

God hath seen meet that herein we should, as in a look- 
ing-glass, see the conditions and experiences of the saints 
of old ; that finding our experience answer to theirs, we 
might thereby be the more confirmed and comforted, and 
our hope of obtaining the same end strengthened; that 
observing the providences attending them, seeing the snares 
they were liable to, and beholding their deliverances, we 
may thereby be made wise unto salvation, and seasonably 
reproved and instructed in righteousness. 

This is the great work of the scriptures, and their ser- 
vice to us, that we may witness them fulfilled in us, and so 
discern the stamp of God's spirit and ways upon them, by 
the inward acquaintance we have with the same Spirit and 
work in our hearts. The prophecies of the scriptures are 
also very comfortable and profitable unto us, as the same 
Spirit enlightens us to observe them fulfilled, and to be ful- 
filled ; for in all this it is to be observed, that it is only the 
spiritual man that can make a right use of them: they are 
able to make the man of God perfect, so it is not the natural 
man ; and whatsoever was written aforetime, was written 
for our comfort, [our] that are the believers, [our] that are 
the saints ; concerning such the apostle speaks: for as for 
the others, the apostle Peter plainly declares, that the un- 
stable and unlearned wrest them to their own destruction : 



OF THE SCRIPTURES. 49 

jhese were they that were unlearned in the divine and 
heavenly learning of the Spirit, not in human and school 
literature : in which we may safely presume that Peter 
himself, being a fisherman, had no skill. 

In this respect above mentioned, then, we have shown 
what service and use the holy scriptures, as managed in 
and by the Spirit, are of to the church of God ; wherefore 
we do account them a secondary rule. Moreover, because 
they are commonly acknowledged by all to have been writ- 
ten by the dictates of the Holy Spirit, and that the errors 
which may be supposed by the injury of times to have 
slipped in, are not such but that there is a sufficient clear 
testimony left to all the essentials of the Christian faith ; 
we do look upon them as the only fit outward judge of 
controversies among Christians ; and that whatsoever 
doctrine is contrary unto their testimony, may therefore 
justly be rejected as false. And for our parts, we are very 
willing that all our doctrines and practices be tried by 
them ; which we never refused, nor ever shall, in all con- 
troversies with our adversaries, as the judge and test. We 
shall also be very willing to admit it as a positive certain 
maxim, That whatsoever any do, pretending to the Spirit, 
which is contrary to the scriptures, be accounted and 
reckoned a delusion of the devil. For as we never lay 
claim to the Spirit's leadings, that we may cover ourselves 
in any thing that is evil; so we know, that as every evil 
contradicts the scriptures, so it doth also the Spirit in the 
first place, from which the scriptures came, and whose mo- 
tions can never contradict one another, though they may 
5 D 



50 PROPOSITION III. 

appear sometimes to be contradictory to the blind eye of 
the natural man, as Paul and James seem to contradict 
one another. 

Thus far we have shown both what we believe, and what 
we believe not, concerning the holy scriptures, hoping we 
have given them their due place. But they that will have 
them to be the only, certain, and principal rule, object John 
v. 39, " Search the scriptures," etc. Here, say they, we 
are commanded, by Christ himself, to search the scrip- 
tures. 

That the scriptures ought to be searched, we do not at 
all deny ; but are very willing to be tried by them, as hath 
been above declared : but the question is, Whether they 
be the only and principal rule ? Which this is so far from 
proving, that it proveth the contrary ; for Christ checks 
them here for too high an esteem of the scriptures, and 
neglecting of him that was to be preferred before them, 
and to whom they bore witness, as the following words 
declare; " for in them ye think ye have eternal life, and 
they are they which testify of me : and ye will not come 
unto me, that ye might have life.' 7 This shows, that 
while they thought they had eternal life in the scriptures, 
they neglected to come unto Christ to have life, of w T hich 
the scriptures bore witness. This answers well to our 
purpose, since our adversaries now do also exalt the scrip- 
tures, and think to have life in them ; which is no more 
than to look upon them as the only principal rule and way 
to life, and yet refuse to come unto the Spirit of which 
they testify, even the inward spiritual law, which could 



OF THE SCRIPTURES. 51 

g\ re them life. Moreover, that place may be taken in the 
indicative mood, Ye search the scriptures ; which interpre- 
tation the Greek word will bear, and so Pasor translateth' 
it : which by the reproof following seemeth also to be the 
more genuine interpretation, as Cyrillus long ago hath 
observed. 

Another objection is from these words, Acts xvii. 11, 
" These were more noble than those in Thessalonica, in 
that they received the word with all readiness of mind, 
and searched the scriptures daily, whether those things 
were so." 

But that the scriptures either are the principal or only 
rule, will not at all follow from this ; for we recommend 
and approve the use of them in that respect as much as 
any ; yet will it not follow, that we affirm them to be the 
principal and only rule. 

It is to be observed also that these were the Jews of 
Berea, to whom these scriptures, which were the law and 
the prophets, were more particularly a rule ; and the thing 
under examination was, whether the birth, life, works, and 
sufferings of Christ, did answer to the prophecies concern- 
ing him ; so that it was most proper for them, being Jews, 
to examine the apostle's doctrine by the scriptures ; seeing 
he pleaded it to be a fulfilling of them. It is said, never- 
theless, in the first place, That " they received the word 
with cheerfulness ;" and in the second place, " They 
searched the scriptures:" not that they searched the scrip- 
tures, and then received the word ; for then could they not 
have prevailed to convert them, had they not first minded 



62 PROPOSITION III. 

the word abiding in them, which opened their understand* 
ings ; no more than the Scribes and Pharisees, who searched 
the scriptures and exalted them, and yet remained ii. their 
unbelief, because they had not the word abiding in them. 

If this commendation of the Jewish Bereans might 
infer that the scriptures were the only and principal rule 
to try the apostle's doctrine by, what should have become 
of the Gentiles? How should they ever have come to 
have received the faith of Christ, who neither knew the 
scriptures, nor believed them ? We see in the end of the 
same chapter, how the apostle, preaching to the Athenians, 
took another method, and directed them to somewhat of 
God within themselves, that they might feel after him. 
He did not go about to proselyte them to the Jewish re- 
ligion, and to the belief of the law and the prophets, and 
from thence to prove the coming of Christ; nay, he took a 
nearer way. The apostle to the Athenians used a testi- 
mony of one of their own poets, which he judged would 
have credit with them ; and no doubt such testimonies, 
whose authors they esteemed, had more weight with them 
than all the sayings of Moses, and the prophets, whom 
they neither knew nor would have cared for. Now be- 
cause the apostle used the testimony of a poet to the 
Athenians, will it therefore follow he made that the prin- 
cipal or only rule to try his doctrine by ? So neither will 
it follow, that though he made use of the scriptures to the 
Jews, as being a principle already believed by them, to try 
his doctrine, that from thence the scriptures may be ac- 
counted the principal or onlv rule. 



OF THE SCRIPTURES. 53 

That which at first view seems to be the greatest ob- 
jection is this : If the scripture be not the adequate, prin- 
cipal, and only rule, then it would follow that the scripture 
is not complete, nor the canon filled ; that if men be now 
immediately led and ruled by the Spirit, they may add 
new scriptures of equal authority with the old ; whereas 
every one that adds is cursed : yea, what assurance have 
we, but at this rate every one may bring in a new gospel 
according to his fancy ? 

I answer ; We have shut the door upon all such doctrine 
in affirming, That the scriptures give a full and ample tes- 
timony to all the principal doctrines of the Christian faith. 
For we do firmly believe that there is no other gospel or 
doctrine to be preached, but that which w r as delivered by 
the apostles ; and do freely subscribe to that 

. Gal. i. 8. 

saying, Let him that preacheth any other gos- 
pel, than that which hath been already preached by the 
apostles, and according to the scriptures, be accursed. 

So we distinguish betwixt a revelation of a new gospel 
and new doctrines, and a new revelation of the good old 
gospel and doctrines ; the last we plead for, but the first 
we utterly cfeny. For we firmly believe, That no other 
foundation can any man lay, than that which is laid 
already. But that this revelation is necessary we have 
already proved ; and this distinction doth sufficiently guard 
us against the hazard insinuated in the objection. 

As to the scriptures being a filled canon, I see no neces- 
sity of believing it. And if these men, that believe the 
scriptures to be the only rule, will be consistent with their 



54 PROPOSITION III. 

own doctrine, they must needs be of my judgment ; seeing 
it is simply impossible to prove the canon by the scriptures. 
For it cannot be found in any book of the scriptures, that 
these books, and just these, and no other, are canonical, as 
all are forced to acknowledge. 

If they should allege ; That the admitting of any other 
books to be now written by the same Spirit might infer the 
admission of new doctrines ; I deny that consequence ; for 
the principal or fundamental doctrines of the Christian re- 
ligion are contained in the tenth part of the scripture ; but 
it will not follow thence that the rest are impertinent or 
useless. If it should please God to bring to us any of those 
books, which by the injury of time are lost, which are 
mentioned in the scripture ; as, The Prophecy of Enoch ; 
the Book of Nathan, etc., or, the Third Epistle of Paul to 
the Corinthians ; I see no reason why we ought not to 
receive them, and place them with the rest. That which 
displeaseth me is, that men should first affirm that the scrip- 
ture is the only and principal rule, and yet make a great 
article of faith of that which the scripture can give us no 
light in. 

As for instance : How shall a Protestant prove by scrip- 
ture, to such as deny the Epistle of James to be authentic, 
that it ought to be received ? If he would say, Because it 
contradicts not the rest ; it would as well follow, that every 
writer that contradicts not the scripture, should be put into 
the canon ; and thus they would equal every one the writ- 
ings of their own sect with the scriptures ; for I suppose 
they judge their own confession of faith doth not con- 



OF THE SCRIPTURES. 65 

tradict the scriptures : Will it therefore follow that it should 
be -bound up with the Bible ? And jet it seems impossible, 
according to their principles, to bring any better argument 
to prove the Epistle of James to be authentic. There is 
then this unavoidable necessity to say, We know it by the 
same Spirit from which it was written ; or otherwise to step 
back to Rome, and say, We know by tradition that the 
church hath declared it to be canonical ; and the church is 
infallible. 

And lastly, As to these words, Rev. xxii. 18, That "if 
any man shall add unto these things, God shall add unto 
him the plagues that are written in this book ; " I desire 
they will show me how it relates to any thing else than to 
that particular prophecy. It saith not, Now the canon of 
the scriptures is filled up, no man is to write more from 
the Spirit ; yea, do not all confess that there have been 
prophecies and true prophets since? But, moreover, the 
same was in effect commanded long before, Prov. xxx. 6, 
"Add thou not unto his words, lest he reprove thee, and 
thou be found a liar : " Yet how many books of the proph- 
ets were written after ? And the same was said by Moses, 
Deut. iv. 2, "Ye shall not add unto the word which I 
command you ; neither shall ye diminish aught from it." 
So that, though we should extend that of the revelation 
beyond the particular prophecy of that book, it cannot be 
understood but of a new gospel, or new doctrines ; or of 
restraining man's spirit, that he mix not his human words 
with the divine ; and not of a new revelation of the old, as 
we have said before. 



PROPOSITION IY. 

CONCERNING THE CONDITION OF MAN IN THE FALL 

A LL Adam's posterity, or mankind, both Jews and Gen 

-£i. tiles, as to the first Adam or earthly man, is fallen, 

degenerated, and dead ; deprived of the sensation or feeling 

Rom. v. 12. °f this inward testimony or seed of God ; and 

15 - is subject unto the power, nature, and seed of the 

serpent, which he soweth in men's hearts, while they abide 
in this natural and corrupted estate : from whence it comes, 
that not only their words and deeds, but all their imagina- 
tions, are evil perpetually in the sight of God, as proceed- 
ing from this depraved and wicked seed. Man therefore, 
as he is in this state, can know nothing aright ; yea, his 
thoughts and conceptions concerning God and things spirit- 
ual, until he be disjoined from this evil seed, and united to 
the Divine Light, are unprofitable both to himself and 
others. Nevertheless, this seed is not imputed to infants, 
until by transgression they actually join themselves there- 
with ; for those are by nature "the children of wrath," 

Eph. u. who walk according to the " power of the prince 
of the air, the spirit that now worketh in the children of 
disobedience," having their conversation in the lusts of the 
fiesh, fulfilling the desires of the flesh and of the mind. 

56 



OF MAN IN THE FALL. 57 

IIitherto we have discoursed how the true knowledge 
of God is attained and preserved; also of what use and 
service the holy scripture is to the saints. We come now 
to examine the state of man as he stands in the fall ; what 
his capacity and power is; and how far he is able, as of 
himself, to advance in relation to the things of God. 

Not to dive into the many curious notions which many 
have concerning the condition of Adam before the fall, all 
agree in this : That thereby he came to a very great loss, 
not only in the things which related to the outward man, 
but in regard of that true fellowship and communion he 
had with God. This loss was signified unto him in the 
command, " For in the day thou eatest thereof, thou shalt 
surely die," Gen. ii. IT. This death could not be an out- 
ward death, or the dissolution of the outward man ; for as 
to that, he did not die yet many hundred years after ; so 
that it must needs respect his spiritual life and communion 
with God. The consequence of this fall, besides that which 
relates to the fruits of the earth, is also expressed, Gen. iii. 
24, " So he drove out the man, and he placed at the east 
of the garden of Eden, cherubims, and a flaming sword, 
which turned every way, to keep the way of the tree of 
life." Now whatsoever literal signification this may have, 
we may safely ascribe to this paradise a mystical significa- 
tion, and truly account it that spiritual communion and 
fellowship, which the saints obtain with God by Jesus 
Christ ; to whom only these cherubims give way, and unto 
as many as enter by him, who calls himself the Door. So 
that, though we do not ascribe any whit of Adam's guilt 



58 PROPOSITION IV. 

to men, until they make it theirs by the like acts of diso 
bedience ; yet we cannot suppose that men, who are come 
of Adam naturally, can have any good thing in their na- 
ture, as belonging to it ; which he, from whom they derive 
their nature, had not himself to communicate unto them. 

If then we may affirm, that Adam did not retain in his 
nature (as belonging thereunto) any will or light capable 
to give him knowledge in spiritual things, then neither 
can his posterity ; for whatsoever real good any man doth, 
it proceedeth not from his nature, as he is man, or the son 
of Adam ; but from the seed of God in him, as a new visi- 
tation of life, in order to bring him out of this natural con- 
dition : so that, though it be in him, yet it is not of him ; 
and this the Lord himself witnessed, Gen. vi. 5, where it 
is said, he " saw that every imagination of the thoughts of 
his heart was only evil continually." The Lord expressed 
this again a little after, chap. viii. 21, " The imagination 
of man's heart is evil from his youth." But if man's 
thoughts be always and only evil, then are they altogether 
useless and ineffectual to him in the things of God. 

This appears clearly from that saying of the prophet 
Jeremiah, chap. xvii. 9, " The heart is deceitful above all 
things, and desperately wicked." For who can with any 
color of reason imagine, that that which is so hath any 
power of itself, or is in any wise fit to lead a man to right- 
eousness, whereunto it is of its own nature directly oppo- 
site ? This is as contrary to reason, as it is impossible in 
nature that a stone, of its own nature and proper motion, 
should flv upwards: That which s ''deceitful above all 



OF MAN IN THE FALL, 59 

things, and desperately wicked," is not fit, neither can it 
lead a man aright in things that are good and honest. 

This evil and corrupt seed is not imputed to infants 
until the j actually join with it. For this there is a reason 
given in the end of the proposition itself, drawn from Eph. 
ii. For those are by nature children of wrath, who walk 
according to the prince of the power of the air, the spirit 
that now worketh in the children of disobedience. Here 
the apostle gives their evil walking, and not any thing that 
is not reduced to act, as a reason of their being " children 
of wrath." And this is suitable to the whole strain of the 
gospel, where no man is ever threatened or judged for what 
iniquity he hath not actually wrought : such indeed as con- 
tinue in iniquity, and so do allow the sins of their fathers, 
God will visit the iniquity of the fathers upon the children. 
Is it not strange then that men should entertain an opinion 
so cruel and contrary to the nature as well of God's mercy as 
justice, concerning which the scripture is altogether silent ? 

We confess that a seed of sin is transmitted to all men 
from Adam, although imputed to none, until by sinning 
they actually join with it; in which seed he gave occasion 
to all to sin, and it is the origin of all evil actions and 
thoughts in men's hearts. This seed of sin is frequently 
called death in the scripture, and the body of death ; seeing 
indeed it is a death to the life of righteousness and holiness: 
therefore its seed and its product is called the old man, the 
old Adam, in which all sin is ; for which cause we use this 
name to express this sin, and not that of original sin ; of 
which phrase the scripture makes no mention. 



PROPOSITIONS V. AND VI. 

CONCERNING THE UNIVERSAL REDEMPTION BY CHRIST, 

AND ALSO THE SAVING AND SPIRITUAL LIGHT 

WHEREWITH EVERY MAN IS ENLIGHTENED. 



PROPOSITION V. 

GOD, out of his infinite love, who delighteth not in the 
death of a sinner, but that all should live and be saved, 
hath so loved the world, that he hath given his only Son 
Ezek. xviii. a Light, that whosoever believeth in him shall 
11. ' be saved, John iii. 16, who enlighteneth every 

man that cometh into the world, John i. 9, and maketh 
manifest all things that are reprovable, Ephes. v. 13, and 
teacheth all temperance, righteousness, and godliness ; and 
his Light enlighteneth the hearts of all for a time, in order 
to salvation; and this is it which reproves the sin of all 
individuals, and w^ould work out the salvation of all if not 
resisted. Nor is it less universal than the seed of sin, being 
the purchase of his death, who tasted death for every man : 
for as in Adam all die, even so in Christ all shall be made 
alive, 1 Cor. xv. 22. 

PROPOSITION VI. 
According to which principle all the objections against 
the universality of Christ's death are easily solved ; neither 

60 



OF UNIVERSAL AND SAVING LIGHT. 61 

is it needful to recur to the ministry of angels, and those 
other miraculous means which they say God useth to mani- 
fest the doctrine and history of Christ's passion unto such, 
who, living in parts of the world where the outward preach- 
ing of the gospel is unknown, have well improved the first 
and common grace. For as hence it well follows that some 
of the old philosophers might have been saved, so also may 
some, who by providence are cast into those remote parts 
of the world where the knowledge of the history is wanting, 
be made partakers of the divine mystery, if they receive 
and resist not that grace, a manifestation whereof is given 
to every man to profit withal. This most certain 1 Cor. xii. 7. 
doctrine being then received, that there is an evangelical 
and saving light and grace in all, the universality of the 
love and mercy of God towards mankind, both in the 
death of his beloved Son the Lord Jesus Christ, and in the 
manifestation of the light in the heart, is established and 
confirmed, against all the objections of such as deny it. 
Therefore Christ hath tasted death for every man ; Heb. ii. 9. 
not only for all kinds of men, as some vainly talk, but 
for every man of all kinds ; the benefit of whose offering 
is not only extended to such who have the distinct outward 
knowledge of his death and sufferings, as the same is 
declared in the scriptures; but even unto those who are 
necessarily excluded from the benefit of this knowledge 
by some inevitable accident ; which knowledge we will- 
ingly confess to be very profitable and comfortable, but 
not absolutely needful unto such from whom God himself 
hath withheld it; yet they may be made partakers of the 
6 



62 PROPOSITIONS V. AND VI. 

mystery of his death, though ignorant of the history, if 
they suffer his seed and light, enlightening their hearts, to 
take place ; in which light, communion with the Father and 
the Son is enjoyed ; so as of wicked men to become holy, 
and lovers of that power, by whose inward and secret 
touches they feel themselves turned from the evil to the 
good, and learn to do to others as they would be done by, 
in which Christ himself affirms all to be included. As they 
have then falsely and erroneously taught, who have denied 
Christ to have died for all men : so neither have they suffi- 
ciently taught the truth, who, affirming him to have died 
for all, have added the absolute necessity of the outward 
knowledge thereof, in order to obtain its saving effect. 
Many asserters of universal redemption have been wanting, 
in that they have not placed the extent of this salvation in 
that divine and evangelical principle of light and life where- 
with Christ hath enlightened every man that cometh into 
the world, which is excellently and evidently held forth in 
these scriptures, Gen. vi. 3; Deut. xxx. 14; John i. T, 8, 
9, 16 ; Rom. x. 8 ; Titus ii. 11. 



Hitherto we have considered man's fallen, lost, cor- 
rupted, and degenerated condition. Now it is fit to in- 
quire how, and by what means he may come to be freed 
out of this miserable and depraved condition, which in 
these two propositions is declared and demonstrated ; 
which I thought meet to place together because of their 
affinity, the one being as it were an explanation of the other. 



OF UNIVERSAL AND SAVING LIGHT. 63 

As for that doctrine which these propositions chiefly 
strike at, to wit, absolute reprobation, according to w^hich 
some are not afraid to assert, That God, by an eternal and 
immutable decree, hath predestinated to eternal damnation 
the far greater part of mankind, without any respect to 
their disobedience or sin, but only for the demonstrating 
of the glory of his justice ; and that for the bringing this 
about, he hath appointed these miserable souls necessarily 
to walk in their wicked ways, that so his justice may lay 
hold on them : and that God doth therefore not only suffer 
them to be liable to this misery in many parts of the world, 
by withholding from them the preaching of the gospel and 
the knowledge of Christ, but even in those places where 
the gospel is preached, and salvation by Christ is offered ; 
whom though he publicly invite them, yet he justly con- 
demns for disobedience, albeit he hath withheld from them 
all grace by which they could have laid hold of the gospel, 
viz. : Because he hath, by a secret will unknown to all 
men, ordained and decreed (without any respect had to 
their disobedience or sin) that they shall not obey, and that 
the offer of the gospel shall never prove effectual for their 
salvation, but only occasion their greater condemnation. 

As to this horrible and blasphemous doctrine, our cause 
is common with many others, who have both wisely and 
learnedly, according to scripture, reason, and antiquity, 
refuted it. We may safely call this doctrine a novelty, 
seeing the first four hundred years after Christ there is no 
mention made of it. However, we should not oppugn it 
for the silence of the ancients, if we did observe it to have 



64: PROPOSITIONS V. AND VI. 

any real bottom in the writings or sayings of Christ and 
the apostles, and that it were not highly injurious to God 
himself, to Jesus Christ our Mediator and Redeemer, a.: 
to the power, virtue, nobility, and excellency of his blesse. 
gospel, and lastly unto all mankind. 

Haying briefly removed this false doctrine which stood 
in my way, because they that are desirous may see it both 
learnedly and piously refuted by many others, I come to 
the matter of our proposition, which is, That " God out of 
his infinite love, who delighteth not in the death of a sin- 
ner, but that all should live and be saved, hath sent his 
only begotten Son into the world, that whosoever believeth 
in him might be saved ;" which also is again affirmed in 
the sixth proposition, in these words, Christ then tasted 
death for every man, of all kinds. 

This doctrine of universal redemption, or Christ's dying 
for all men, is of itself so evident from the scripture testi- 
mony, that there is scarce found any other article of the 
Christian faith so frequently, so plainly, and so positively 
asserted. It is that which maketh the preaching of Christ 
to be truly termed the gospel, or an annunciation of glad 
tidings to all. Thus the angel declared the birth and 
coming of Christ to the shepherds to be, Luke ii. 10, " Be- 
hold, I bring yoy. good tidings of great joy, which shall be 
to all people :" he saith not, to a few. Now if this coming 
of Christ had not brought a possibility of salvation to all, 
it should rather have been accounted bad tidings of great 
sorrow to most people ; neither should the angel have had 
reason to have sung, " Peace on earth, and good will to- 



OF UNIVERSAL AND SAVING LIGHT. 65 

wards men," if the greatest part of mankind had been 
necessarily shut out from receiving any benefit by it. How - 
should Christ have sent out his servants to " preach the 
gospel to every creature," Mark xvi. 15, (a very compre- 
hensive commission,) that is, to every son and daughter of 
mankind, without all exception ? He commands them to 
preach salvation to all, repentance and remission of sins to 
all ; warning every one, and exhorting every one, as Paul 
did, Col. i. 28. Xow how could they have preached the 
gospel to every man, as became the ministers of Jesus 
Christ, in much assurance, if salvation by that gospel had 
not been possible to all ? What if some of those had 
asked them, or should now ask any of these doctors, who 
deny the universality of Christ's death, and yet preach it 
to all promiscuously, Hath Christ died for me ? How can 
they, with confidence, give a certain answer to this ques- 
tion ? If they give a conditional answ T er, as their principle 
obligcth them to do, and say, If thou repent, Christ hath 
died for thee ; doth not the same question still recur ? 
Hath Christ died for me, so as to make repentance possible 
to me ? To this they can answer nothing', unless they run 
in a circle ; whereas the feet of those that bring the glad 
tidings of the gospel of peace are said to be beautiful, for 
that they preach the common salvation, repentance unto 
all ; offering a door of mercy and hope to all, through 
Jesus Christ, who gave himself a ransom for all. The 
gospel invites all ; and certainly by the gospel Christ in- 
tended not to deceive and delude the greater part of man- 
kind. w T hen he invites and crieth, saying; " Come unto 
6* E 



Q6 PROPOSITIONS V. AND VI. 

me, all ye that labor and are heavy laden, and I will give 
you rest." If all then ought to seek after him, and to look 
for salvation by him, he must needs have made salvation 
possible to all ; for who is bound to seek after that which 
is impossible ? Certainly it were a mocking of men to bid 
them do so. Seeing Christ, after he arose and perfected 
the work of our redemption, gave a commission to preach 
repentance, remission of sins, and salvation to all, it is 
manifest that he died for all. For, He that hath commis- 
sionated his servants thus to preach, is a God of truth, and 
no mocker of poor mankind ; neither doth he require of any 
man that which is simply impossible for him to do : and 
seeing he is both a most righteous and merciful God, it 
cannot at all stand, either with his justice or mercy, to bid 
such men repent or believe, to w 7 hom it is impossible. 

Moreover, if we regard the testimony of the scripture 
in this matter, where there is not one scripture, that I 
know of, which affirmeth Christ not to die for all, there are 
divers that positively and expressly assert, He did ; as 1 
Tim. ii. 1, 3, 4, 6 : "I exhort therefore, that first of all, 
supplications, prayers, intercessions, and giving of thanks, 
be made for all men," etc. " For this is good and accept- 
able in the sight of God our Saviour, who will have all 
men to be saved, and to come to the knowledge of the 
truth ; who gave himself a ransom for all, to be testified 
in due time." He gives us a reason of his willingness that 
all men should be saved, in these words, " Who gave him- 
self a ransom for all ;" as if he would have said, Since 
Christ died for all, since he gave himself a ransom for oil, 



OF UNIVERSAL AND SAVING LIGHT. 67 

therefore he will have all men to be saved. TmVChrist 
himself gives as a reason of God's love to the world, in 
these words, John iii. 16 : " God so loved the world, that 
he gave his only begotten Son, that whosoever believeth 
in him should not perish, but have everlasting life ;" com- 
pared with 1 John iv. 9. This [whosoever] is an indefinite 
term, from which no man is excluded. 

This is very positively affirmed, Heb. ii. 9, in these words, 
"But we see Jesus, who was made a little lower than the 
angels, for the suffering of death crowned with glory and 
honor, that he by the grace of God should taste death for 
every man." For he came not "to condemn the world, 
but that the world through him might be saved, 77 John iii. 
IT. "He came not to judge the world, but to save the 
world, 77 John xii. 47. 

If he never came to bring salvation to the greater part 
of mankind, but that his coming, though it could never do 
them good, yet shall augment their condemnation ; from 
thence it necessarily follows,, that he came not of intention 
to save, but to judge and condemn the greater part of the 
world, contrary to his own express testimony ; and as the 
apostle Paul, in the words above cited, doth assert affir- 
matively, That God willeth the salvation of all, so doth the 
apostle Peter assert negatively, That he willeth not the 
perishing of any, 2 Pet. iii. 9. " The Lord is not slack 
concerning his promise, as some men count slackness ; but 
is long suffering to us- ward, not willing that any should 
perish, but that all should come to repentance. 77 And this 
is correspondent to that of the prophet Ezekiel, xxxiii. 11 : 



63 PROPOSITIONS V. AND VI. 

" As I live, saith the Lord, I have no pleasure in the death 
of the wicked ; but that the wicked turn from his way and 
live.' 7 If it be safe to believe God, and trust in him, we 
must not think that he intends to cheat us by all these ex- 
pressions through his servants, but that he was in good 
earnest. And that this will and desire of his hath not taken 
effect, the blame is on our parts, as shall be after spoken of; 
which could not be, if we never were in any capacity of 
salvation, or that Christ had never died for us, but left us 
under an impossibility of salvation. What mean all those 
earnest invitations, all those serious expostulations, all those 
regretting contemplations, wherewith the holy scriptures 
are full ? As, Why will ye die, house of Israel ! Why 
will ye not come unto me, that ye might have life ? I have 
waited to be gracious unto you : I have sought to gather 
you : I have knocked at the door of your hearts : Is not 
your destruction of yourselves ? I have called all the day 
long. 

This doctrine is abundantly confirmed by that of the 
apostle, 1 John ii. 1, 2 : " And if any man sin, we have an 
advocate with the Father, Jesus Christ the righteous. And 
he is the propitiation for our sins ; and not for ours only, 
but also for the sins of the whole world." The world here, 
say some, is the world of believers : for this commentary 
we have nothing but their own assertion, and so while it 
manifestly destroys the text, may be justly rejected. The 
apostle in this very place contra-distinguisheth the world 
from the saints thus ; " And not for ours only, but for the 
sins of the whole world:" What means the apostle by 



OF UxN T IVEESAL AND SAVING LIGHT. 69 

ours here? Is not that the sins of believers? Was not 
he one of those believers ? And was not this an universal 
epistle, written to all the saints that then were ? Seeing 
then that the apostle John tells us plainly, That Christ not 
only died for him, and for the saints and members of the 
church of God, to whom he wrote, but for the whole world, 
let us then hold it for a certain and undoubted truth. . 

This might also be proved from many more scripture 
testimonies, if it were at this season needful. All the 
fathers, so called, and doctors of the church, for the first 
four centuries, preached this doctrine ; according to which 
they boldly held forth the gospel of Christ, and efficacy of 
his death ; inviting and entreating the heathen to come 
and be partakers of the benefits of it, showing them how 
there was a door opened for them all to be saved through 
Jesus Christ ; not telling them that God had predestinated 
any of them to damnation, or had made salvation impos- 
sible to them, by withholding power and grace, necessary 
to believe, from them. 

Seeing then that this doctrine of the universality of 
Christ's death is so certain and agreeable to the scripture 
testimony, and to the sense of the purest antiquity, it may 
be wondered how so many, some whereof have been es- 
teemed not only learned, but also pious, have been capable 
to fall into so gross and strange an error. But the cause 
of this doth evidently appear, in that the way and method 
by which the virtue and efficacy of his death is communi- 
cated to all men, hath not been rightly understood, or in- 
deed hath been erroneously taught. Because none of those 



70 PROPOSITIONS V. AND VI. 

who have asserted this universal redemption since the 
reformation have given a clear, distinct, and satisfactory 
testimony how it is communicated to all, and so have fallen 
short of fully declaring the perfection of the gospel dispen- 
sation, others have been thereby the more strengthened in 
their errors. 

As darkness, and the great apostasy, came not upon the 
Christian world all at once, but by several degrees, one 
thing making way for another ; until that thick and gross 
vail came to be overspread, wherewith the nations weie so 
blindly covered, from the seventh and eighth, until the six- 
teenth century ; even as the darkness of the night comes 
not upon the outward creation at once, but by degrees, ac- 
cording as the sun declines in each horizon ; so neither did 
that full and clear light and knowledge of the glorious dis- 
pensation of the gospel of Christ reappear all at once ; the 
work of the first witnesses being more to testify against 
and discover the abuses of the apostasy, than to establish 
the truth in purity. He that comes to build a new city, 
must first remove the old rubbish before he can see to lay 
a new foundation ; and he that comes to an house greatly 
polluted and full of dirt, will first sweep away and remove 
the filth, before he put up his own good and new furniture. 
The dawning of the day dispels the darkness, and makes 
us see the things that are most conspicuous : but the dis- 
tinct discovering and discerning of things, so as to make 
a certain and perfect observation, is reserved for the arising 
of the sun and its shining in full brightness. And we can, 
from a certain experience, boldly affirm, that the not wait- 



OF UNIVERSAL AND SAVING LIGHT. 71 

ing for this, but building among, yea, and with, the old 
Popish rubbish, and setting up before a full purgation, hath 
been to most Protestants the foundation of many a mistake, 
and an occasion of unspeakable hurt. 

Therefore the Lord God, who as he seeth meet doth com- 
municate and make known to man the more full, evident, 
and perfect knowledge of his everlasting truth, hath been 
pleased to reserve the more full discovery of this glorious 
and evangelical dispensation to this our age ; albeit divers 
testimonies have thereunto been borne by some noted men 
in several ages. And for the greater augmentation of the 
glory of his grace, that no man might have whereof to 
boast, he hath raised up a few despicable and illiterate men, 
and for the most part mechanics, to be the dispensers of it; 
by which gospel all the scruples, doubts, hesitations, and 
objections above mentioned are easily and evidently an- 
swered, and the justice as well as mercy of God, according 
to their divine and heavenly harmony, are exhibited, estab- 
lished, and confirmed. 

According to which certain light and gospel, as the 
knowledge thereof has been manifested to us by the reve- 
lation of Jesus Christ in us, fortified by our own sensible 
experience, and sealed by the testimony of the Spirit in our 
hearts, we can confidently affirm, and clearly evince, ac- 
cording to the testimony of the holy scriptures, the follow- 
ing points : 

First, That God, who out of his infinite love sent his 
Son, the Lord Jesus Christ, into the world, who tasted 
death for every man, hath given to every man, wnether 



72 PROPOSITIONS V. AND VI. 

Jew or Gentile, Turk or Scythian, Indian or Barbarian, of 
whatsoever nation, country, or place, a certain day or time 
of visitation ; during which day or time it is possible for 
them to be saved, and to partake of the fruit of Christ's 
death. 

Secondly, That for this end God hath communicated and 
given unto every man a measure of the light of his own 
Son, a measure of grace, or a measure of the Spirit, which 
the scripture expresses by several names, as sometimes of 
the seed of the kingdom, Mat. xiii. 18, 19 ; the Light that 
makes all things manifest, Eph. v. 13 ; the Word of God, 
Rom. x. IT; or manifestation of the Spirit given to profit 
withal, 1 Cor. xii. 7 ; a talent, Mat. xxv. 15 ; a little leaven, 
Mat. xiii. 33 ; the gospel preached in every creature, 
Col. i. 23. 

Thirdly, That God, in and by this Light and Seed, in- 
vites, calls, exhorts, and strives with every man, in order 
to save him ; which, as it is received and not resisted, 
works the salvation of all, even of those w^ho are ignorant 
of the death and sufferings of Christ, and of Adam's fall, 
both by bringing them to a sense of their own misery, and 
to be sharers in the sufferings of Christ inwardly, and by 
making them partakers of his resurrection, in becoming 
holy, pure, and righteous, and recovered out of their sins. 
By which also are saved they that have the knowledge of 
Christ outwardly, in that it opens their understanding 
rightly to use and apply the things delivered in the scrip- 
tures, and to receive the saving use of them : but that this 
may be resisted and rejected in both, in which then God is 



OF UNIVERSAL AND SAVING LIGHT. 73 

said to be resisted and pressed down, and Christ to be 
again crucified, and put to open shame in and among men. 
And to those who thus resist and refuse him, he becomes 
their condemnation. 

According to this doctrine the mercy of God is excellently 
well exhibited, in that none are necessarily shut out from 
salvation ; and it exalts above all the grace of God, to 
which it attributeth all good, even the least and smallest 
actions that are so ; ascribing thereunto not only the first 
beginnings and motions of good, but also the whole con- 
version and salvation of the soul. 

By this day and time of .visitation, w^hich we say God 
gives unto all, during which they may be saved, we do not 
understand the whole time of every man's life ; though to 
some it may be extended even to the very hour of death, 
as we see in the example of the thief converted upon the 
cross ; but such a season at least as sufficiently exonerateth 
God of every man's condemnation, which to some may be 
sooner, and to others later, according as the Lord in his 
wisdom sees meet. So that many men may outlive this 
day, after which there may be no possibility of salvation 
to them, and God justly suffers them to be hardened, as a 
just punishment of their unbelief, and even raises them up 
as instruments of wrath, and makes them a scourge one 
against another. Whence to men in this condition may be 
fitly applied those scriptures which are abused to prove that 
God incites men necessarily to sin. This is notably ex- 
pressed by the apostle, Rom. i., from verse IT to the end, 
but especially verse 28, " And even as they did not like to 



74 PBOPOSITIONS V. AND VI. 

retain God in their knowledge, God gave them over to a 
reprobate mind, to do those things which are not con- 
venient. " That many may outlive this day of God's gra 
cious visitation unto them, is shown by the example of 
Esau, Heb. xii. 16, IT, who sold his birthright; so he had 
it once, and was capable to have kept it ; but afterwards, 
when he would have inherited the blessing, he was rejected. 
This appears also by Christ's weeping over Jerusalem, 
Luke xix. 42, saying, " If thou hadst known in this thy 
day the things that belong unto thy peace ; but now they 
are hid from thine eyes." Which plainly imports a time 
when they might have known them, which now was re- 
moved from them, though they were yet alive. 

By this seed, grace, and word of God, and light where- 
with we say every one is enlightened, and hath a measure 
of it, which strives with him in order to save him, and 
which may, by the stubbornness and wickedness of man's 
will, be quenched, bruised, wounded, pressed down, slain 
and crucified, we understand not the proper essence and 
nature of God precisely taken, which is not divisible into 
parts and measures, as being a most pure, simple being, 
void of all composition or division, and therefore can neither 
be resisted, hurt, wounded, crucified, nor slain by all the 
efforts and strength of men ; but we understand a spiritual, 
heavenly, and invisible principle, in which God, as Father, 
Son and Spirit, dwells ; a measure of which divine and 
glorious life is in all men as a seed, which of its own nature, 
draws, invites, and inclines to God. And as every un- 
righteous action is witnessed against and reproved by this 



OF UNIVERSAL AND SAVING LIGHT. 75 

light and seed, so by such actions it is hurt, wounded, and 
slain, and flees from them even as the flesh of man flees 
from that which is of a contrary nature to it. Now be- 
cause it is never separated from God nor Christ, but wher- 
ever it is, God and Christ are as wrapped up therein, there- 
fore and in that respect as it is resisted, God is said to be 
resisted; and where it is borne down, God is said to be 
pressed as a cart under sheaves, and Christ is said to be 
slain and crucified. And on the contrary, as this seed is 
received in the heart, and suffered to bring forth its natural 
and proper effect, Christ comes to be formed and raised, of 
which the scripture makes so much mention, calling it the 
new man; Christ within, the hope of glory. This is that 
Christ within, which we are heard so much to speak and 
declare of; every where preaching him up, and exhorting 
people to believe in the light, and obey it, that they may 
come to know Christ in them, to deliver them from all sin. 

But by this, as we do not at all intend to equal ourselves 
to that holy man the Lord Jesus Christ, who was born of 
the virgin Mary, in whom all the fulness of the Godhead 
dwelt bodily, so neither do w^e destroy the reality of his 
present existence, as some have falsely calumniated us. 
For though we affirm that Christ dwells in us, yet not im- 
mediately, but mediately, as he is in that seed, which is in 
us ; w^hereas he, to wit, the Eternal Word, which was with 
God, and was Gocl, dwelt immediately in that holy man. 
He then is as the head, and we as the members ; he the 
vine, and we the branches. 

We understand this seed, light, or grace to be a real 



76 PROPOSITIONS V. AND VI. 

spiritual substance, which the soul of man is capable to 
feel and apprehend ; from which that real, spiritual, inward 
birth in believers arises called the new creature, the new 
man in the heart. This seems strange to carnal-minded 
men, because they are not acquainted with it; but we 
know it, and are sensible of it, by a true and certain expe- 
rience. Though it be hard for. man in his natural wisdom 
to comprehend it, until he come to feel it in himself; and 
if he should, holding it in the mere notion, it would avail 
him little ; yet we are able to make it appear to be true, 
and that our faith concerning it is not without a solid 
ground: for it is in and by this inward and substantial 
seed in our hearts as it comes to receive nourishment, 
and to have a birth in us, that we come to have those 
spiritual senses raised by which we are made capable of 
tasting and seeing the things of God : for a man cannot 
reach unto those things by his natural spirit and senses. 

We do not hereby intend any ways to lessen or derogate 
from the atonement and sacrifice of Jesus Christ ; but on 
the contrary do magnify and exalt it. For as we believe 
all those things to have been certainly transacted which are 
recorded in the holy scriptures concerning the birth, life, 
miracles, sufferings, resurrection, and ascension of Christ ; 
so we do also believe that it is the duty of every one to 
believe it to whom it pleases God to reveal the same, and 
to bring to them the knowledge of it; yea we believe it 
were damnable unbelief not to believe it when so declared, 
and to resist that holy seed, which as minded would lead 
and incline every one to believe it as it is offered unto them. 



OF UNIVERSAL AND SAYING LIGHT. 77 

As we firmly believe it was necessary that Christ should 
come, that by his death and sufferings he might offer up 
himself a sacrifice to God for our sins, who his own self 
" bare our sins in his own body on the tree ; " so we believe 
that the remission of sins which any partake of, is only in 
and by virtue of that most satisfactory sacrifice, and no 
otherwise. For it is by the -obedience of that one that the 
free gift is come upon all to justification. For we affirm, 
that as all men partake of the fruit of Adam's fall, in that 
by reason of that evil seed which through him is commu- 
nicated unto them, they are prone and inclined unto evil, 
though thousands of thousands be ignorant of Adam's fall, 
neither ever knew of the eating of the forbidden fruit ; so 
also many may come to feel the influence of this holy and 
divine seed and light, and be turned from evil to good by 
it, though they knew nothing of Christ's coming in the 
flesh, through whose obedience and sufferings it is pur- 
chased unto them. And as we affirm it is absolutely need- 
ful that those do believe the history of Christ's outward 
appearance, whom it pleased God to bring to the knowledge 
of it ; so we do freely confess, that even that outward 
knowledge is very comfortable to such as are subject to and 
led by the inward seed and light. For not only doth the 
sense of Christ's love and sufferings tend to humble them, 
but they are thereby also strengthened in their faith; and 
encouraged to follow that excellent pattern which he hath 
left us, "who suffered for us," as saith the apostle Peter, 
1 Pet. ii. 21, "leaving us an example that we should follow 
his steps : " and many times we are greatly edified and re« 
7* 



78 PROPOSITIONS V. AND VI. 

freshed with the gracious sayings which proceed oat of hia 
mouth. The history then is profitable and comfortable 
with the mystery, and never without it ; but the mystery 
is and may be profitable without the explicit and outward 
knowledge of the history. 

This brings us to another question, to wit, Whether 
Christ be in all men or no ? Which sometimes hath been 
asked us, and arguments brought against it ; because in- 
deed it is to be found in some of our writings that Christ 
is in all men ; and we often are heard, in our public meet- 
ings and declarations, to desire every man to know and be 
acquainted with Christ in them, telling them that Christ is 
in them; it is fit, therefore, for removing of all mistakes, to 
say something in this place concerning this matter. We 
have said before how that a divine, spiritual, and supernat- 
ural light is in all men ; how that God and Christ dwelleth 
in it, and is never separated from it ; also how that, as it is 
received and closed with in the heart, Christ comes to be 
formed and brought forth : but we are far from ever having 
said, that Christ is thus formed in all men, or in -the wicked: 
for that is a great attainment, which the apostle travailed 
that it might be brought forth in the Galatians. Neither 
is Christ in all men by way of union, or indeed, to speak 
strictly, by way of inhabitation ; because this inhabitation, 
as it is generally taken, imports union, or the manner of 
Christ's being in the saints : as it is written, " I will dwell 
in them, and walk in them," 2 Cor. vi. 16. But in regard 
Christ is in all men as in a seed, yea, and that he never is 
nor can be separate from that holy pure seed and light 



OF UNIVERSAL AND SAVING LIGHT. 79 

which is in all men ; therefore may it be said in a larger 
sense, that he is in all, even as we observed before. The 
scripture saith, Amos ii. 13, God is pressed down as a cart 
under sheaves ; and Heb. vi. 6, Christ is crucified in the 
ungodly ; though to speak properly and strictly, neither 
can God be pressed down, nor Christ, as God, be crucified. 

In this respect then, as he is in the seed which is in all 
men, we have said Christ is in all men, and have preached 
and directed all men to Christ in them, who lies crucified 
in them by their sins and iniquities, that they may look 
upon him whom they have pierced, and repent : whereby 
he that now lies as it were slain and buried in them, may 
come to be raised, and have dominion in their hearts over 
all. And thus also the apostle Paul preached to the Co- 
rinthians and Galatians, Christ crucified in them, h valv as 
the Greek hath it, 1 Cor. ii. 2 ; Gal. iii. 1. This Jesus 
Christ was that which the apostle desired to know in them, 
and make known unto them, that they might come to be 
sensible how they had thus been crucifying Christ, that so 
they might repent and be saved. And forasmuch as Christ 
is called that light that enlightens every man, the light of 
the world, therefore the light is taken for Christ, who truly 
is the fountain of light, and hath his habitation in it for 
ever. Thus the light of Christ is sometimes called Christ, 
i. e. that in which Christ is, and from which he is never 
separated. 

It w t ill manifestly appear by what is above said, that 
we understand not this divine principle to be any part of 
man's nature, noi yet to be any relics of any good which 



80 PROPOSITIONS V. AND VI. 

Adam lost by his fall, in that we make it a distinct separate 
thing from man's soul, and all the faculties of it : yet such 
is the malice of our adversaries, that they cease not some- 
times to calumniate us, as if we preached up a natural 
light, or the light of man's natural conscience. We cer- 
tainly know that this light of which we speak is not only 
distinct, but of a different nature from the soul of man, and 
its faculties. Indeed that man, as he is a rational creature, 
hath reason as a natural faculty of his soul, by which he 
can discern things that are rational, we deny not ; for this 
is a property natural and essential to him, by which he can 
know and learn many arts and sciences, beyond what any 
other animal can do by the mere animal principle. Neither 
do we deny but by this rational principle man may appre- 
hend in his brain a knowledge of God and spiritual things ; 
yet that not being the right organ, it cannot profit him 
towards salvation, but rather hindereth. 

Indeed the great cause of the apostasy hath been, that 
man hath sought to fathom the things of God in and by 
this natural and rational principle, and to build up a re- 
ligion in it, neglecting and overlooking this principle and 
seed of God in the heart ; so that herein, in the most uni- 
versal and catholic sense, hath Anti-Christ in every man 
set up himself, and sitteth in the temple of God as God, 
and above every thing that is called God. For men being 
the temple of the Holy Ghost, as saith the apostle, 1 Cor. 
iii. 16, when the rational principle sets up itself there above 
the seed of God, to reign and rule as a prince in spiritual 
things, while the holy seed is wounded and bruised, there 



OF UNIVEBSAL AND SAVING LIGHT. 81 

is Anti-Christ in every man, or somewhat exalted above 
and against Christ. 

Nevertheless we do not hereby affirm as if man had 
received his reason to no purpose, or to be of no service unto 
him, in no wise ; we look upon reason as fit to order and 
rule man in things natural. For as God gave two great 
lights to rule the outward world, the sun and moon, the 
greater light to rule the day, and the lesser light to rule 
the night ; so hath he given man the light of his Son, a 
spiritual divine light, to rule him in things spiritual, and 
the light of reason to rule him in things natural. And 
even as the moon borrows her light from the sun, so ought 
men, if they would be rightly and comfortably ordered in 
natural things, to have their reason enlightened by this 
divine and pure light. Which enlightened reason, in those 
that obey and follow this true light, we confess may be 
useful to man even in spiritual things, as it is still subser- 
vient and subject to the other ; even as the animal life in 
man, regulated and ordered by his reason, helps him in 
going about things that are rational. 

We do further rightly distinguish this from man's natu- 
ral conscience ; for conscience being that in man which 
ariseth from the natural faculties of man's soul, may be 
defiled and corrupted. It is said expressly of the impure, 
Tit, i. 15, " That even their mind and conscience is defiled ;" 
but- this light can never be corrupted nor defiled ; neither 
did it ever consent to evil or wickedness in any : for it is 
said expressly, that it makes all things manifest that are 
reprovable, Eph. v. 13, and so is a faithful witness for God 

F 



32 PROPOSITIONS V. AXD VI. 

against every unrighteousness in man. Now conscience, 
to define it truly, comes from conscire, and is that knowl- 
edge which ariseth in man's heart from what agreeth, con- 
tradicteth, or is contrary to any thing believed by him, 
whereby he becomes conscious to himself that he trans- 
gresseth by doing that which be is persuaded he ought not 
to do. So that the mind being once blinded or defiled with 
a wrong belief, there ariseth a conscience from that belief, 
which troubles him when he goes against it. As for ex- 
ample : A Turk who hath possessed himself with a false 
belief that it is unlawful for him to drink wine, if he do it, 
his conscience smites him for it ; but though he keep many 
wives, his conscience troubles him not, because his judg- 
ment is already defiled with a false opinion that it is lawful 
for him to do the one, and unlawful to do the other. 

So if a Papist eat flesh in Lent, or be not diligent enough 
in adoration of saints and images, or if he should contemn 
images, his conscience would smite him for it, because his 
judgment is already blinded with a false belief concerning 
these things : whereas the light of Christ never consented 
to any of those abominations. Thus then man's natural 
conscience is sufficiently distinguished from it ; for con- 
science folio weth the judgment, doth not inform it ; but 
this light, as it is received, removes the blindness of the 
judgment, opens the understanding, and rectifies both the 
judgment and conscience. So we confess also, that con- 
science is an excellent thing, where it is rightly informed 
and enlightened ; wherefore some of us have fitly compared 
it to the lanthorn, and the light of Christ to a cajidle : a 



OF UNIVERSAL AND SAYING LIGHT. 83 

ianthorn is useful, when a clear candle burns and shines in 
it ; but otherwise of no use. To the light of Christ then 
in the conscience, and not to man's natural conscience, it 
is that we continually commend men ; this, not that, is it 
which we preach up, and direct people to, as to a most 
certain guide unto life eternal. 

This light, seed, and grace, appears to be no power or 
natural faculty of man's mind ; because a man that is in 
his health can, when he pleases, stir up, move, and exercise 
the faculties of his soul ; he is absolute master of them ; 
and except there be some natural cause or impediment in 
the way, he can use them at his pleasure : but this light 
and seed of God in man he cannot move and stir up when 
he pleaseth ; but it moves, blows, and strives with man, as 
the Lord seeth meet. For though there be a possibility of 
salvation to every man during the day of his visitation, 
yet cannot a man, at any time when he pleaseth, or hath 
some sense of his misery, stir up that light and grace, so 
as to procure to himself tenderness of heart ; but he must 
wait for it : which comes upon all at certain times and 
seasons, wherein it works powerfully upon the soul, 
mightily tenders it, and breaks it ; at which time, if man 
resist it not, but closes with it, he comes to know salva- 
tion by it. 

God moves in love to mankind, in this seed in his heart, 
at some singular times, setting his sins in order before him, 
and seriously inviting him to repentance, offering to him 
remission of sins and salvation ; which if man accept of, 
he may be saved. Now there is no man alive, and I am 



84 PROPOSITIONS V. AND VI. 

confident there shall be none to whom this paper shall come, 
who, if they will deal faithfully and honestly with their own 
hearts, will not be forced to acknowledge that they have 
been sensible of this in some measure, less or more; which 
is a thing that man cannot bring upon himself with all his 
pains and industry. This then, oh man and woman! is 
the day of God's gracious visitation to thy soul, which if 
thou resist not, thou shalt be happy forever. This is the 
day of the Lord, which, as Christ saith, is like 

A13.T. X X IV. 

27. the lightning, which shineth from the east unto 

the west ; and the wind or spirit, which blows 
upon the heart, and no man knows whither it goes, nor 
whence it comes. 

This leads me to speak concerning the manner of this 
seed or light's operation in the hearts of all men, which 
will show yet more manifestly, how widely we differ from 
all those that exalt a natural power or light in man ; and 
how our principle leads above all others to attribute our 
whole salvation to the mere power, spirit, and grace of 
God. 

To them then that ask us after this manner, How do ye 
differ from the Pelagians and Arminians? For if two men 
have equal sufficient light and grace, and the one be saved 
by it, and the other not ; is it not because? the one improves 
it, the other not? Is not then the will of man the cause 
of the one's salvation beyond the other ? I say, to such 
we thus answer : That as the grace and light in all is suf- 
ficient to save all, and of its own nature would save all, so 
it strives and wrestles with all in order to save them ; he 



OF UNIVERSAL ^.ND SAVING LIGHT. 85 

that resists its striving, is the cause of his own condemna- 
tion ; he that resists it not, it becomes his salvation : so that 
in him that is saved, the working is of the grace, and not 
of the man ; and it is a passiveness rather than an act ; 
though afterwards, as man is wrought upon, there is a will 
raised in him, by which he comes to be a co-worker with 
the grace : for according to that of Augustine, " He that 
made us without us, will not save us without us." So that 
the first step is not by man's working, but by his not con- 
trary working. 

We believe, that at these singular seasons of every man's 
visitation above-mentioned, as man is wholly unable of him- 
self to work with the grace, neither can he move one step 
out of the natural condition, until the grace lay hold upon 
him ; so it is possible for him to be passive, and not to 
resist it, as it is possible for him to resist it. So we say, 
the grace of God works in and upon man's nature ; which, 
though of itself wholly corrupted and defiled, and prone 
to evil, yet is capable to be wrought upon by the grace of 
God ; even as iron, though a hard and cold metal of itself, 
may be warmed and softened by the heat of the fire, and 
wax melted by the sun. And as iron or wax, when re- 
moved from the fire or sun, returneth to its former con- 
dition of coldness and hardness ; so man's heart, as it re- 
sists or retires from the grace of God, returns to its former 
condition again. I have often had the manner of God's 
working, in order to salvation towards all men, illustrated 
to my mind by one or two clear examples, which I shall 
here add for the information of others. 



86 PROPOSITIONS V. AND VI. 

The first is, Of a man heavily diseased ; to whom I com- 
pare man in his fallen and natural condition. I suppose 
God, who is the great physician, not only to give this man 
physic, after he hath used all the industry he can for his 
own health, by any skill or knowledge of his own, but He, 
even the Lord, his great physician, cometh and poureth the 
remedy into his mouth, and as it were layeth him in his 
bed ; so that if the sick man be but passive, it will neces- 
sarily work the effect : but if he be stubborn and untoward, 
and will needs rise up and go forth into the cold, or eat such 
fruits as are hurtful to him, while the medicine should oper- 
ate ; then, though of its nature it tendeth to cure him, yet 
it will prove destructive to him, because of those obstruc- 
tions which it meeteth with. Now as the man that should 
thus undo himself would certainly be the cause of his own 
death ; so who will say, that, if cured, he owes not his 
health wholly to the physician, and not to any deed of his 
own ; seeing his part was not any action, but a passive- 
ness? 

The second example is, Of divers men lying in a dark 
pit together, where all their senses are so stupefied, that 
they are scarce sensible of their own misery. To this I 
compare man in his natural, corrupt, fallen condition. I 
suppose not that any of these men, wrestling to deliver 
themselves, do thereby stir up or engage one able to deliver 
them to give them his help, saying within himself, I see one 
of these men willing to be delivered, and doing what in him 
lies, therefore he deserves to be assisted ; as say the Socin- 
ians, Pelagians, and Semi-Pelagians. Neither do I sup- 



OF UNIVERSAL AND SAVING LIGHT. 87 

pose that this deliverer comes to the top of the pit, and puts 
down a ladder, desiring them that will to come up ; and so 
puts them upon using their own strength and will to come 
ap ; as do the Jesuits and Arminians. But I suppose that 
the deliverer comes at certain times, and fully discovers and 
informs them of the great misery and hazard they are in, 
if they continue in that noisome and pestiferous place ; yea, 
forces them to a certain sense of their misery (for the wicked- 
est men at times are made sensible of their misery by God's 
visitation), and not only so, but lays hold upon them, and 
gives them a pull, in order to lift them out of their misery; 
which if they resist not will save them ; only they may 
resist it. This being applied as the former, doth the same 
way illustrate the matter. 

Thus both the mercy and justice of God are established, 
and the will and strength of man are brought down and 
rejected ; his condemnation is made to be of himself, and 
his salvation to depend upon God only. 

Having thus opened our mind and judgment in this 
matter, the first thing to be proved is, That God hath 
given to every man a day or time of visitation, wherein it 
is possible for him to be saved. If we can prove that there 
is a day and time given, in which those might have been 
saved that actually perish, the matter is done : for none 
deny but those that are saved have a clay of visitation. 
This then appears by the regrets and complaints which 
the Spirit of God throughout the whole scriptures makes, 
even to those that did perish ; sharply reproving them, for 
that they did not accept of, nor close with God's visitation 



88 PROPOSITIONS V. AND VI. 

and offer of mercy to them. Thus the Lord expresses him 
self then first of all to Cain, Gen. iv. 6, T, " And the Lord 
said unto Cain, Why art thou wroth? and why is thy 
countenance fallen ? If thou dost well, shalt thou not be 
accepted? If thou dost not well, sin lieth at the door." 
This was said to Cain before he slew his brother Abel, 
when the evil seed began to tempt him, and work in his 
heart ; w^e see how God gave warning to Cain in season, 
and in the day of his visitation towards him, acceptance 
and remission if he did well. Neither could God have pro- 
posed the doing of good as a condition, if he had not given 
Cain sufficient strength, whereby he was capable to do 
good. 

The Lord himself also shows that he gave a day of visi- 
tation to the old world, Gen. vi. 3, " And the Lord said, 
My Spirit shall not always strive in man ;" for so it ought 
to be translated. This manifestly implies, that his Spirit 
did strive with man, and doth strive with him for a sea- 
son ; which season expiring, God ceaseth to strive with 
him, in order to save him : for the Spirit of God cannot be 
said to strive with man after the day of his visitation is 
expired ; seeing it naturally, and without any resistance, 
works its effect then, to wit, continually to judge and con- 
demn him. From this day of visitation, that God hath given 
to every one, is it that he is said to " w^ait to be gracious," 
Isa. xxx. 18, and to be " long-suffering." That place of 
the apostle Paul doth much contribute also to clear the 
matter, Rom. ii. 4, " Despisest thou the riches of his good- 
ness, and forbearance, and long-suffering, not knowing that 



OF UNIVERSAL AND SAVING LIGHT. 89 

the goodness of God leadeth thee to repentance ? " Pan 
speaketh here to the unregenerate, and to the wicked, who, 
in the following verse he saith, " Treasure up wrath unto 
the day of wrath ;" and to such he commends the riches of 
the forbearance and long-suffering of God ; showing that 
the tendency of God's goodness leadeth to repentance. 
How could it necessarily tend to lead them to repentance, 
how could it be called riches or goodness to them, if there 
were not a time wherein they might repent by it, and come 
to be sharers of the riches exhibited in it ? 

If God plead with the wicked, from the possibility of 
their being accepted; if God's Spirit strive in them for a 
season, in order to save them who afterwards perish ; if 
he wait to be gracious unto them ; if he be long-suffering 
towards them ; and if this long-suffering be salvation to 
them while it endureth, during which time God willeth 
them not to perish, but exhibiteth to them the riches of his 
goodness and forbearance to lead them to repentance ; then 
there is a day of visitation wherein such might have been, 
or some such now may be saved, who have perished, and 
may perish, if they repent not. 

This appeareth from the prophet Isaiah, v. 4, " What 
could I have done more to my vineyard ? " For in verse 
2, he saith : He had fenced it, and gathered out the stones 
thereof, and planted it with the choicest vine ; and yet, 
saith he, " when I looked it should have brought forth 
grapes, it brought forth wild grapes." Wherefore he call- 
eth the inhabitants of Jerusalem, and men of Judah, to 
judge betwixt him and his vineyard, saying ; " What could 



90 PROPOSITIONS V. AND VI. 

I have done more to my vineyard, than I have done in it f 
and yet/' as is said, " it brought forth wild grapes :" which 
was applied to many in Israel who refused God's mercy. 
The same example is used by Christ, Matt. xxi. 33 ; Mark 
xii. 1 ; Luke xx. 9, where Jesus shows, how to some a 
vineyard was planted, and all things given necessary for 
them, to get them fruit to pay or restore to their master ; 
and how the master many times waited to be merciful to 
them, in sending servants after servants, and passing by 
many offences, before he determined to destroy and cast 
them out. This cannot be understood of the saints, or of 
such as repent and are saved ; for it is said expressly, " He 
will destroy them." Neither would the parable any ways 
have answered the end for which it is alleged, if these men 
had not been in a capacity to have done good ; yea, such 
was their capacity, that Christ saith in the prophet, " What 
could I have done more ? " So that it is more than mani- 
fest, that by this parable, repeated in three sundry evange- 
lists, Christ holds forth his long-suffering towards men, 
and their wickedness to whom means of salvation being- 
afforded, do nevertheless resist, to their own condemna- 
tion. 

That there is a day of visitation given to the wicked, 
wherein they might have been saved, and which being ex- 
pired, they are shut out from salvation, appears evidently 
by Christ's lamentation over Jerusalem, expressed in three 
sundry places, Matt, xxiii. 3*7 ; Luke xiii. 34 ; and xix 
41, 42 ; " And when he was come near, he beheld the city, 
and wept over it, saying : If thou hadst known, even thou 



OF UNIVERSAL AND SAYING LIGHT. 91 

at least in this thy day, the things which belong unto thy 
peace ; but now they are hid from thine eyes ! " First, he 
insinuates that there was a day wherein the inhabitants 
of Jerusalem might have known those things that belonged 
to their peace. Secondly, That during that day he was 
willing to have gathered them, even as an "hen gathereth 
her chickens. 7 ' 

So, it is after real offers of mercy and salvation rejected, 
that men's hearts are hardened, and not before. Thus that 
saying is verified, " To him that hath, shall be given ; and 
from him that hath not, shall be taken away even that which 
he hath." 

' That which comes in the second place to be proved is, 
That whereby God offers to work this salvation during the 
day of every man's visitation ; and that is, That he hath 
given to every man a measure of saving, sufficient, and 
supernatural light and grace. This I shall do, by God's 
assistance, by some plain and clear testimonies of the scrip- 
ture. 

First, From that of John i. 9 : " That was the true light, 
which lighteth every man that cometh into the world.' 7 
This place doth so clearly favor us, that by some it is called 
the Quaker's text ; for it doth evidently demonstrate our 
assertion ; so that it scarce needs either consequence or de- 
duction, seeing itself is a consequence of two propositions 
asserted in the former verses, from which it followeth as a 
conclusion in the very terms of our faith. The first of these 
propositions is, " The life that is in him is the light of men : " 
the second, " The light shineth in the darkness : " and from 



92 PROPOSITIONS V. AND VI. 

these two he infers, and " He is the true light, which light- 
eth every man that cometh into the world." 

So that it is plain there comes no man into the world, 
whom Christ hath not enlightened in some measure, and 
in whose dark heart this light doth not shine ; though the 
" darkness comprehend it not," yet it shineth there;' and 
the nature thereof is to dispel the darkness, where men shut 
not their eyes upon it. 

That this saving light and seed, or a measure of it, is 
given to all, Christ tells us expressly in the parable of the 
sower, Matt. xiii. from ver. 18 ; Mark iv., and Luke viii. 11, 
he saith, That this seed sown in those several sorts of 
grounds is the word of the kingdom, which the apostle 
calls the word of faith, Rom. x. 8, James i. 21, the '-im- 
planted ingrafted word, which is able to save the soul ; " 
the words themselves declare that it is that which is saving 
in the nature of it, for in the good ground it fructified 
abundantly. 

Let us then observe, that this seed of the kingdom, this 
saving, supernatural, and sufficient word, was really sown 
in the stony thorny ground, and by the wayside, where it 
did not profit, but became useless as to these grounds : it 
was, I say, the same seed that was sown in the good 
ground. It is then the fear of persecution and deceitfulness 
of riches, as Christ himself interpreteth the parable, which 
hindereth this seed to grow in the hearts of many : not 
but that in its own nature it is sufficient, being the same 
with that which groweth up and prospereth in the hearts 
of those who receive it. So that though all are not saved 



OF UNIVERSAL AND SAVING LIGHT. 93 

by it, yet there is a seed of salvation planted and sown in 
the hearts of all by God, which would grow up and redeem 
*he soul, if it were not choked and hindered. 

And to this answered the parable of the talents, Matt. 
xxv. ; he that had two talents was accepted, as well as he 
that had five, because he used them to his master's profit : 
and he that had one might have done so ; his talent was 
of the same nature of the rest ; it was as capable, to have 
proportionably brought forth its interest as the rest. And 
so though there be not a like proportion of grace given to 
all, to some five talents, to some two talents, and to some 
but one talent ; yet there is given to all that which is suffi- 
cient, and no more is required than according to that which 
is given : " For unto whomsoever much is given, from him 
shall much be required," Luke xii. 48. 

This saving spiritual light is the gospel, which the apos- 
tle saith expressly is preached "in every creature under 
heaven ;" even that very " gospel whereof Paul was made 
a minister," Col. i. 23. For the gospel is not a mere decla- 
ration of good things, being the "power of God unto sal- 
vation to all those that believe," Rom i. 16. Though the 
outward declaration of the gospel be taken sometimes for 
the gospel; yet it is but figuratively. For to speak prop- 
erly, the gospel is this inward power and life which preach- 
eth glad tidings in the hearts of all men, offering salvation 
unto them, and seeking to redeem them from their iniqui- 
ties, and therefore it is said to be preached " in every crea- 
ture under heaven : " whereas there are many thousands 
of men and women to whom the outward gospel was never 
preached. 



94 PROPOSITIONS V. AND VI. 

Therefore the Apostle Paul, Romans i. ; where he saith, 
"the gospel is the power of God unto salvation," adds, 
that, " therein is revealed the righteousness of God from 
faith to faith;" and also the " wrath of God against such 
as hold the truth of God in unrighteousness : " for this rea- 
son, saith he, " because that which may be known of God 
is manifest in them ; for God hath showed it unto them." 
Now that which may be known of God, is known by the 
gospel, which was manifest in them. For those of whom 
the apostle speaks had no outward gospel preached unto 
them ; so that it was by the inward manifestation of the 
knowledge of God in them, which is indeed the gospel 
preached in man, "that the righteousness of God is re- 
vealed from faith to faith;" that is, it reveals to the soul 
that which is just, good, and righteous ; and that as the 
soul receiveth it and believes, righteousness comes more 
and more to be revealed from one degree of faith to another. 

For though, as the following verse saith, the outward 
creation declares the power of God ; yet that which may 
be known of him is manifest within : by which inward 
manifestation we are made capable to see and discern the 
Eternal Power and Godhead in the outward creation ; so 
were it not for this inward principle, we could no more 
understand the invisible things of God by the outward 
visible creation, than a blind man can see and discern the 
variety of shapes and colors, or judge of the beauty of the 
outward creation. Therefore he saith, first, " That which 
may be known of God is manifest in them," and in and by 
that they may read and understand the power and Godhead 



OF UNIVERSAL AND SAVING LIGHT. 95 

in those things that are outward and visible. And though 
any might pretend that the outward creation doth of itself, 
without any supernatural or saving principle in the heart, 
even declare to the natural man that there is a God ; yet 
what would such a knowledge avail, if it did not also com- 
municate to me what the will of God is, and how I shall 
do that which is acceptable to him ? For the outward cre- 
ation, though it may beget a persuasion that there is some 
eternal power or virtue by which the world hath had its 
beginning ; yet it doth not tell me, nor doth it inform me 
of that which is just, holy, and righteous ; how I shall be 
delivered from my temptations and evil affections, and 
come unto righteousness ; that must be from some inward 
manifestation in my heart. 

Whereas those Gentiles of whom the apostle speaks knew 
by that inward law and manifestation of the knowledge of 
God in them to distinguish betwixt good and evil, as in 
the next chapter appears. The prophet Micah, speaking of 
man in general, declares this, Mia vi. 8, " He hath showed 
thee, man, what is good. And what doth the Lord re- 
quire of thee, but to do justly, and to love mercy, and to 
walk humbly with God ? " He doth not say God requires, 
till he hath first assured that he hath showed unto them. 
Now because this is showed unto all men, and manifest in 
them, therefore, saith the apostle, is the " wrath of God 
revealed against them, for that they hold the truth in un- 
righteousness ; " that is, the measure of truth, the light, 
the seed, the grace in them : for that they hide the talent 
in the earth, that is, in the earthly and unrighteous part 



96 PROPOSITIONS V. AND VI. 

in their hearts, and suffer it not to bring forth fruit, but to 
be choked with the sensual cares of this life, the fear of 
reproach, and the deceitfulness of riches, as by the parables 
above mentioned doth appear. 

But the apostle Paul opens and illustrates this matter 
yet more, Rom. x., where he declares, " That the word 
which he preached " (now the word which he preached, and 
the gospel which he preached, and whereof he was a minis- 
ter, is one and the same) " is not far off, but nigh in the 
heart and in the mouth ; " which done, he frameth as it 
were the objection of our adversaries in the 14th and 15th 
verses, " How shall they believe in him of whom they have 
not heard ? And how shall they hear without a preacher ? " 
This he answers in the 18th verse, saying, " But, I say, 
have they not heard ? Yes, verily, their sound went into 
all the earth, and their words unto the ends of the world; " 
insinuating that this divine preacher hath sounded in the 
ears and hearts of all men : for of the outward apostles 
that saying was not true, neither then, nor many hundred 
years after ; yea, for aught we know, there may be yet 
great and spacious nations and kingdoms that never have 
heard of Christ nor his apostles as outwardly. This inward 
and powerful word of God is yet more fully described in 
the epistle to the Hebrews, chap. iv. 12, 13 : " For the word 
of God is quick and powerful, and sharper than any two- 
edged sword, piercing even to the dividing asunder of sou 
and spirit, and of the joints and marrow, and is a discerner 
of the thoughts and intents of the heart." 

This is that faithful witness and messenorer of God that 



OF UNIVERSAL AND SAVING LIGHT. 97 

bears witness for God, and for his righteousness in the 
hearts of alJL men : for he hath not left roan without a wit- 
ness, Acts xiv. 1 T, and he is said to be " given for a witness 
to the people,'' Isa. lv. 4. And as this word beareth wit- 
ness for God, so it is not placed in men only to condemn 
them: for as he is given for a " witness," so saith the 
prophet, he is given for a leader and commander. The light 
is given, that all through it may believe, John i. T, " for 
faith cometh by hearing, and hearing by the word of God," 
which is placed in man's heart, both to be a witness for 
God, and to be a means to bring man to God through faith 
and repentance : it is therefore powerful, that it may divide 
betwixt the soul and the spirit : it is like a two-edged sword, 
that it may cut off iniquity from him, and separate betwixt 
the precious and the vile ; and because man's heart is cold 
and hard like iron naturally, therefore hath God placed this 
word in him, which is said to be like a fire, and like a ham- 
mer, Jer. xxiii. 29, that like as by the heat of the fire the 
iron, of its own nature cold, is warmed, and softened, and 
by the strength of the hammer is framed according to the 
mind of the worker ; so the cold and hard heart of man is 
by the virtue and powerfulness of this word of God near 
and in the heart, as it resists not, w^armed and softened, and 
receiveth a heavenly and celestial impression and image. 

The third proposition which ought to be proved is, 
That it is by this light, <$eed, or grace that God works the 
salvation of all men, and many come to partake of the 
benefit of Christ's death, and salvation purchased by him. 
By the inward and effectual operations of which, as many 
9 G 



98 PROPOSITIONS V. AND VI. 

heathen have come to be partakers of the promises who 
were not of the seed of Abraham after the flesh, so may- 
some now, to whom God hath rendered the knowledge of 
the history impossible, come to be saved by Christ. Hav- 
ing already proved that Christ hath died for all, that there 
is a day of visitation given to all, during which salvation 
is possible to them, and that God hath actually given a 
measure of saving grace and light unto all, preached the 
gospel to and in them, and placed the word of faith in their 
hearts, the matter of this proposition may seem to be proved. 
Yet shall I a little, for the farther satisfaction of all who 
desire to know the truth, and hold it as it is in Jesus, prove 
this from two or three clear scripture testimonies. 

Our theme then hath two parts : Eirst, That those that 
have the gospel and Christ outwardly preached unto them, 
are not saved but by the working of the grace and light in 
their hearts. 

Secondly, That by the working and operation of this, 
many have been, and some may be, saved, to whom the 
gospel hath never been outwardly preached, and who are 
utterly ignorant of the outward history of Christ. 

As to the first, I shall prove it in few words. And first 
from the words of Christ to Nicodemus, John iii. 3, "Verily, 
verily I say unto thee, except a man be born again, he can- 
not see the kingdom of God." Now this birth cometh not 
by the outward preaching of the •gospel, or knowledge of 
Christ, or historical faith in him ; seeing many have that, 
and firmly believe it, who are never thus renewed. The 
apostle Paul also goes so far, while he commends the ne- 



OF UNIVERSAL AND SAYING LIGHT. 99 

cessity and excellency of this new creation, as in a certain 
respect to lay aside the outward knowledge of Christ, or 
the knowledge of him after the flesh, in these words, 2 Cor. 
v. 16, 17, " Wherefore henceforth know we no man aftei 
the flesh ; yea, though we have known Christ after the 
flesh, yet now henceforth know we him no more. There 
fore if any man be in Christ, he is a new creature ; old 
things are passed away, behold all things are become new." 

Such as come to know this new birth, to be in Christ 
indeed, to be a new creature, to have " old things passed 
away, and all things become new," may safely say with 
the apostle, " Though we have known Christ after the 
flesh, yet now henceforth know we him no more." Now 
this new creature proceeds from the work of this light and 
grace in the heart : it is that word which we speak of that 
is sharp and piercing, that implanted word, able to save the 
soul, by which this birth is begotten ; and therefore Christ 
has purchased unto us this holy seed, that thereby this birth 
might be brought forth in us, which is therefore also called 
" the manifestation of the Spirit, given to every man to 
profit withal ;" for it is written, that "by one Spirit we are 
all baptized into one body." And the apostle Peter also 
ascribeth this birth to the seed and word of God, which we 
have so much declared of, saying, 1 Pet. i. 23, " Being born 
again, not of corruptible seed, but of incorruptible, by the 
word of God, which liveth and abicleth for ever." 

Though, then, this seed be small in its appearance, so that 
Christ compares it to a "grain of mustard-seed, which is 
the least of all seeds," Matt. xiii. 31, 32, and that it be bid 



100 PROPOSITIONS V. AND VI. 

in the earthly part of man's heart ; yet therein is life and 
salvation towards the sons of men wrapped up, which comes 
to be revealed as they give way to it. And in this seed in 
the hearts of all men is the kingdom of God, as in a capacity 
to be produced, according as it receives depth, is nourished, 
and not choked : hence Christ saith, that the kingdom of 
God was in the very Pharisees, Luke xvii. 20, 21, who did 
oppose and resist him, and were justly accounted as ser- 
pents, and a generation of vipers. The kingdom of Jesus 
Christ, yea Jesus Christ himself, Christ within, who is the 
hope of glory, and becometh wisdom, righteousness, sanctifi- 
cation, and redemption, is in every man's and woman's heart, 
in that little incorruptible seed, ready to be brought forth, 
as it is cherished and received in the love of it. For there 
can be no men worse than those rebellious and unbelieving 
Pharisees were ; and yet this kingdom was thus within 
them, and they were directed to look for it there ; so it is 
neither lo here, nor lo there, in this or the other observa- 
tion, that this is known, but as this seed of God in the 
heart is minded and entertained. 

And certainly hence it is, even because this light, seed, 
and grace that appears in the heart of man is so little re- 
garded, and so much overlooked, that so few know Christ 
brought forth in them. So that Christ, as he met with 
opposition from all kinds of professors in his outward ap- 
pearance, doth now also in his inward. It w T as the mean- 
ness of his outward man that made many despise him, say- 
ing, " Is not this the son of the carpenter ? Are not his 
brethren and sisters among us ? Is not this a Galilean ? 



OF UNIVERSAL AND SAVING LIGHT. 101 

And came there ever a prophet out of Galilee ? " and 
such like reasonings. For they expected an outward de- 
liverer, who, as a prince, should deliver them with great 
ease from their enemies, and not such a Messiah as should 
be crucified shamefully, and as it were lead them into many 
sorrows, troubles, and afflictions. So the meanness of this 
appearance makes some overlook it, who desire rather some- 
thing that they might exercise their subtilty, reason, and 
learning about, and use the liberty of their own wills. 
And others would have a Christ to save them without any 
trouble ; to destroy all their enemies- for them without them, 
and nothing or little within, and in the meanwhile to be 
at ease to live in their sins secure. 

Whence, when all is well examined, the cause is plain ; 
it is " because their deeds are evil," that with one consent 
they reject this light : for it checks the wisest of them all, 
and the learnedest of them all ; in secret it reproves them ; 
neither can all their logic silence it, nor can the securest 
among them stop its voice from crying, and reproving them 
within, for all their confidence in the outward knowledge 
of Christ, or of what he hath suffered outwardly for them. 
For, as hath been often said, " in a day it strives with all, 
wrestles with all ; " and it is the unmortified nature, the 
first nature, the old Adam, yet alive in the wisest, in the 
learnedest, in the most zealous for the outward knowledge 
of Christ, that denies this, that despises it, that shuts it 
out, to their own condemnation. They come all under this 
description, " Every one that doth evil, hateth the light, 
9* 



102 PROPOSITIONS V. AND VI. 

neither cometh to the light, lest his deeds should be re- 
proved," John iii. 20. 

So that it may be said now, and we can say from a true 
and certain experience, as it was of old, Psalm cxviii. 22; 
Matt. xxi. 42; Mark xii. 10; Luke xx. IT; Acts iv. 11. 
The stone which the builders of all kinds have rejected, the 
same is become unto us the head of the corner. Glory to 
God for ever ! who hath chosen us as first fruits to himself 
in this day, wherein he is arisen to plead with the nations ; 
and therefore hath sent us forth to preach this everlasting 
gospel unto all, Christ nigh to all, the light in all, the seed 
sown in the hearts of all, that men may come and apply 
their minds to it. And we rejoice that we have been made 
to lay down our wisdom and learning, such of us as have 
had some of it, and our carnal reasoning, to learn of Jesus ; 
and sit down at the feet of Jesus in our hearts, and hear 
him, who there makes all things manifest, and reproves all 
things by his light, Eph. v. 13. 

For many are wise and learned in the notion, in the let- 
ter of the scripture, as the Pharisees were, and can speak 
much of Christ, and plead strongly against Infidels, Turks, 
and Jews, and it may be also against some heresies, who, 
in the meantime, are crucifying Christ in the small appear- 
ance of his seed in their hearts. Oh ! better were it to be 
stripped and naked of all, and become a fool for Christ's 
sake, thus knowing him to teach thee in thy heart, so as 
thou mayest witness him raised there, feel the virtue of his 
cross there, and say with the apostle, " I glory in nothing, 
save in the cross of Christ, whereby I am crucified to the 



OF UNIVERSAL AND SAVING LIGHT. 103 

world, ancT the world unto me." This is better than to 
write thousands of commentaries, and to preach many ser- 

- mons. And it is thus to preach Christ and direct people 
to his pure light in the heart, that God hath raised us up, 
and for which the wise men of this world account us fools ; 
because by the operation of this cross of Christ in our 

. hearts, we have denied our own wisdom and wills in many 
things, and have forsaken the vain worships, fashions, and 
customs of this world. 

For these divers centuries the world hath been full of a 
dry, fruitless, and barren knowledge of Christ, feeding upon 
the husk, and neglecting the kernel ; following after the 
shadow, but strangers to the substance. Hence the devil 
matters not how much of that knowledge abounds, pro- 
vided he can but possess the heart, and rule in the will, 
crucify the appearance of Christ there, and so keep the 
seed of the kingdom from taking root. For he has led 
them abroad, lo here, and lo there, and has made them 
wrestle in a false zeal so much one against another, con- 
tending for this outward observation, and for the other 
outward observation, seeking Christ in this and the other 
external thing, as in bread and wine ; contending one with 
another how he is there, while some will have him to be 
present therein this way, and some the other way ; and 
some in scriptures, in books, in societies, and pilgrimages, 
and merits. But some, confiding in an external barren 
faith, think all is well if they do but firmly believe that 
he died for their sins past, present, and to come ; while 
in the meantime Christ lies crucified and slain, and is 



104 PROPOSITIONS V. AND VI. 

daily resisted and gainsayed in his appearance in their 
hearts. 

Thus, from a sense of this blindness and ignorance that 
is come over Christendom, it is that we are led and moved 
of the Lord so constantly and frequently to call all to turn 
to the light in them, to mind the light in them, to believe 
in Christ, as he is in them : and that in the name, power, 
and authority of the Lord, not in school-arguments and 
distinctions, we do charge them to- lay aside their wisdom, 
to come down out of that proud, airy, brain-knowledg*e ; 
and to stop that mouth, how eloquent soever to the worldly 
ear it may appear, and to be silent, and sit down as in the 
dust, and to mind the light of Christ in their own con- 
sciences ; which, if minded, they would find as a sharp two- 
edged sword in their hearts, and as a fire and a hammer, 
that would knock against and burn up all that carnal, 
gathered, natural stuff, and make the stoutest of them all 
tremble, and become Quakers indeed ; which those that 
come not to feel now, and kiss not the Son while the day 
lasteth, but harden their hearts, will feel to be a certain 
truth when it is too late. To conclude, as saith the apostle, 
all ought to examine themselves, whether they be in the 
faith indeed ; and try their ownselves : for except Jesus 
Christ be in them, they are certainly reprobates, 2 Cor. 
xiii. 5. 

That which remains now to be proved is, That by the 
operation of this light and seed some have been and 
may yet be saved, to whom the gospel is not outwardly 
preached, nor the history of Christ outwardly known. 



OF UNIVERSAL AND SAVING LIGHT. 105 

We have already shown how that Christ hath died for 
all men ; and consequently these are enlightened by Christ, 
and have a measure of saving light and grace ; yea, that 
the gospel, though not in any outward dispensation, is 
preached to them, and in them : so that thereby they are 
placed in a possibility of salvation. But to those arguments, 
by which it hath been proved, That all men have a measure 
of saving grace, I shall add one, and that very observable, 
not yet mentioned, viz., that excellent saying of the apostle 
Paul to Titus, chap, ii., ver. 11, " The grace of God, that 
brings salvation, hath appeared to all men ; teaching us, 
that denying ungodliness and worldly lusts, we should live 
soberly, righteously, and godly, in this present world." 

Some allege, This all comprehends not every individual, 
but only all kinds : but is a bare negation sufficient to over- 
turn the strength of a positive assertion ? To put it beyond 
all question, I shall instance another saying of the same 
apostle, that we may use him as his own commentator, Rom. 
v. 18 : u Therefore as by the offence of one, judgment came 
upon all men to condemnation, even so by the righteousness 
of one, the free gift came upon all men unto justification of 
life." We must either affirm that this loss, which leads to 
condemnation, hath not come upon all; or say, that this free 
gift is come upon all by Christ. 

From all which it naturally follows, that all men, even 
the heathen, may be saved : for Christ was given as a " light 
to enlighten the Gentiles," Isa. xlix. 6. 

But if it be objected, That there is no name under heaven, 
by which salvation is known, but by the name Jesus: There- 



106 PROPOSITIONS V. AND VI. 

fore they (not knowing this) cannot be saved : I answer, 
Though they know it not outwardly, yet if they know it 
inwardly, by feeling the virtue and power of it, the name 
Jesus indeed, which signifies a Saviour, to free them from 
sin and iniquity in their hearts, they are saved by it : I 
confess there is no other name to be saved by : but salvation 
lieth not in the literal, but in the experimental knowledge ; 
albeit, those that have the literal knowledge are not saved 
by it, without this real experimental knowledge : yet those 
that have the real knowledge may be saved without the 
external. How many are injured by Adam's fall, that know 
nothing of there ever being such a man in the world, or 
of his eating the forbidden fruit? Why may they not 
then be saved by the gift and grace of Christ in them, 
making them righteous and holy, though they know not 
distinctly how that was purchased unto them by the death 
and sufferings of Jesus that was crucified at Jerusalem ; 
especially seeing God hath made that knowledge simply 
impossible to them ? As many men are killed by poison 
infused into their meat, though they neither know what the 
poison was, nor who infused it, so also on the other hand, 
how many are cured of their diseases by good remedies, 
who know not how the medicine is prepared, what the in- 
gredients are, nor oftentimes who made it ? The like may 
also hold in spiritual things. 

If there were such an absolute necessity for this out- 
ward knowledge, that it were even of the essentials of sal- 
vation, then none could be saved without it ; whereas our 
opponents deny not, but readily confess, that many in- 



OF UNIVERSAL AND SAVING LIGHT. 107 

fants and deaf persons are saved without it : so that here 
they break that general rule, and make salvation possible 
without it. And is not a man in China, or in India, as 
much to be excused for not knowing a thing which he 
never heard of, as a deaf man here, who cannot hear ? For 
as the deaf man is not to be blamed, because God hath been 
pleased to suffer him to lie under this infirmity ; so is the 
Chinese or the Indian as excusable, because God hath with- 
held from him the opportunity of hearing. 

This manifestly appears by that saving of Peter, Acts x. 
34 : " Of a truth I perceive that God is no respecter of per- 
sons ; but in every nation, he that feareth him, and work- 
eth righteousness, is accepted of him." Peter was before 
liable to that mistake that the rest of the Jews were in ; 
judging that all were unclean, except themselves, and that 
no man could be saved, except they were proselyted to 
their religion and circumcised. But God showed Peter 
otherways in a vision, and taught him to call nothing com- 
mon or unclean ; and therefore, seeing that God regarded 
the prayers of Cornelius, who was a stranger to the law 
and to Jesus Christ as to the outward, yet Peter saw that 
God had accepted him ; and he is said to fear God before 
he had this outward knowledge : therefore Peter concludes 
that every one in every nation, without respect of persons, 
that feareth God and worketh righteousness, is accepted of 
him. So he makes the fear of God and the working of 
righteousness, and not an outward historical knowledge, 
the qualification: they then that have this, wherever they 
be, they are saved. Now we have already proved, that to 



108 PROPOSITIONS V. AND VI. 

every man that grace is given, whereby he may live godly 
and righteously ; and we see, that by this grace Cornelius 
did so and was accepted, and his prayers came up for a 
memorial before God, before he had this outward knowl- 
edge. 

Also, Was not Job a perfect and upright man, that feared 
God, and eschewed evil ? Who taught Job this ? How 
knew Job Adam's fall ? And from what scripture learned 
he that excellent knowledge he had, and that faith, by which 
he knew his Redeemer lived ? For many make him as old 
as Moses. Was not this by an inward grace in the heart ? 
Was it not that inward grace that taught Job to eschew 
evil, and to fear God ? And was it not by the workings 
thereof that he became a just and upright man ? How 
doth he reprove the wickedness of men, chap. xxiv. ? and 
condemn them, verse 13, for rebelling against this light, 
for not knowing the way thereof, nor abiding in the paths 
thereof? It appears then Job believed that men had a 
light, and that because they rebelled against it, therefore 
they knew not its ways, and abode not in its paths ; even 
as the Pharisees, who had the scriptures, are said to err, 
not knowing the scriptures. 

So we see that it is the inward work, and not the out- 
ward history and scripture, that gives the true knowledge ; 
and by this inward light many of the heathen philosophers 
were sensible of the loss received by Adam, though they 
knew not the outward history : hence Plato asserted, That 
" man's soul was fallen into a dark cave, where it only con- 
versed with shadows." Pythagoras saith, " Man wander- 



OF UNIVERSAL AND SAYING LIGHT. 109 

eth in this world as a stranger, banished from the presence 
of God." And Plotinus cornpareth "man's soul, fallen 
from God, to a cinder, or dead coal, out of which the fire 
is extinguished." Many more such expressions, that might 
be gathered out of their writings, show that they were not 
without a sense of this loss. Also they had a knowledge 
and discovery of Jesus Christ inwardly, as a remedy in 
them, to deliver them from that evil seed, and the evil in- 
clinations of their own hearts, though not under that par- 
ticular denomination. Some called him a Holy Spirit, as 
Seneca, Epist. 41, who said, " There is a Holy Spirit in us, 
that treateth us as we treat him." Cicero calleth it an 
" innate light." Plotinus also calls him light, saying, That 
11 as the sun cannot be known but by its own light, so God 
cannot be known but with his own light : and as the eye 
cannot see the sun but by receiving its image, so man can- 
not know God but by receiving his image ; and that it be- 
hoveth man to come to purity of heart before he could 
know God ; " calling him also Wisdom, a name frequently 
given him in scripture. 

Much more of this kind might be instanced, by which it 
appears they knew Christ ; and by his working in them 
were brought from unrighteousness to righteousness, and 
to love that power by which they felt themselves redeemed; 
so that, as saith the apostle, " They show the work of the 
law written in their hearts, and did the things contained in 
the law ; " and therefore, as all doers of the law are, were 
no doubt justified, and saved thus by the power of Christ 
in them. And as this was the judgment of the apostle, so 
10 



110 PROPOSITIONS V. AND VI. 

was it of the primitive Christians. Hence Justin Martyr 
stuck not to call Socrates a Christian, saying, that " all such 
as lived according to the divine word in them, which was 
in all men, were Christians, such as Socrates and Heraclitus, 
and others among the Greeks." 

Seeing then it is by this inward gift, grace, and light, 
that both those that have the gospel preached unto them, 
come to have Jesus brought forth in them, and to have the 
saving and sanctified use of all outward helps and advan- 
tages ; and also by this same light, that all may come to be 
saved ; and that God calls, invites, and strives with all, in 
a day, and saveth many, to whom he hath not seen meet to 
convey this outward knowledge ; therefore we, having the 
experience of the inward and powerful work of this light 
in our hearts, even Jesus revealed in us, cannot cease to 
proclaim the day of the Lord that is arisen in it, crying out 
with the woman of Samaria, " Come and see one that hath 
told me all that ever I have done ; Is not this the Christ ? " 
That others may come and feel the same in themselves, and 
may know, that that little small thing that reproves them 
in their hearts, however they have despised and neglected 
it, is nothing less than the gospel preached in them ; Christ, 
the wisdom and power of God, being in and by that seed 
seeking to save their souls. 

This is that universal evangelical principle, in and by 
which this salvation of Christ is exhibited to all men, both 
Jew and Gentile, Scythian and Barbarian, of whatsoever 
country or kindred he be : and therefore God hath raised 
up unto himself, in this our age, faithful witnesses and 



OF UNIVERSAL AND SAVING LIGHT. Ill 

evangelists to preach again his everlasting gospel, and to 
direct all, as well the high professors, who boast of the 
law and the scriptures, and the outward knowledge of 
Christ, as the infidels and heathen that know not him that 
way, that they may all come to mind the light in them, 
and know Christ in them, "the just one whom they have 
so long killed, and made merry over, and he hath not re- 
sisted/' James v. 6, and give up their sins, iniquities, false 
faith, professions, and outside righteousness, to be crucified 
by the power of his cross in them, so as they may know 
Christ within to be the hope of glory, and may come to 
walk in his light and be saved, who is that " true light that 
enlighteneth every man that cometh into the world." 



PROPOSITION VII. 

CONCERNING JUSTIFICATION. 

AS many as resist not this light, but receive the same f 
it becomes in them a holy, pure, and spiritual birth, 
bringing forth holiness, righteousness, purity, and all those 
other blessed fruits which are acceptable to God ; by which 
holy birth, to wit, Jesus Christ formed within us, and 
working his works in us, as we are sanctified, so are we 
justified in the sight of God, according to the apostle's 
words, " But ye are washed, but ye are sanctified, but ye 
are justified in the name of the Lord Jesus, and by the 
Spirit of our God," 1 Cor. vi. 11. Therefore it is not by 
our works wrought in our w T ill, nor yet by good works 
considered as of themselves ; but by Christ, who is both 
the gift and the giver, and the cause producing the effects 
in us ; who, as he hath reconciled us w^hile we were enemies, 
doth also in his wisdom save us and justify us after this 
manner, as saith the same apostle elsewhere ; "According 
to his mercy he saved us, by the washing of regeneration, 
and the renewing of the Holy Ghost," Tit. iii. 5. 



The doctrine of justification comes well in order after 
the discussing of the extent of Christ's death, and of the 

112 



OP JUSTIFICATION. 113 

grace thereby communicated, some of the sharpest contests 
concerning this having from thence their rise. Many are 
the disputes among those called Christians concerning this 
point. The Papists say, " They obtain remission of sins, 
and are justified by the merits of Christ, as the same are 
applied unto them in the use of the sacraments of the 
church, and are dispensed in the performance of such and 
such ceremonies, pilgrimages, prayers, and performances, 
though there be not any inward renewing of the mind, 
nor knowing of Christ inwardly formed ; yet they are 
remitted and made righteous ex opere operator because of 
the power and authority accompanying the sacraments and 
the dispensers of theni." The Protestants say, " That they 
obtain remission of sins, and stand justified in the sight of 
God by virtue of the merits and sufferings of Christ ; not 
by infusing righteousness into them, but by pardoning their 
sins, and by accounting and accepting their persons as right- 
eous, they resting on him and his righteousness by faith ; 
which faith, the act of believing, is not imputed uoto them 
for righteousness." 

So the justification of neither here is placed in any inward 
renewing of the mind, or by virtue- of any spiritual birth, 
or formation of Christ in them ; but only by a bare appli- 
cation of the death and sufferings of Christ outwardly per- 
formed for them : I except here, being unwilling to wrong 
any, what things have been said as to the necessity of in- 
ward holiness, either by some modern Papists, or some 
modern Protestants, who in so far as they have labored 
after a midst betwixt these two extremes have come near 
10* H 



114 PROPOSITION VII. 

to the truth ; though this doctrine hath not since the 
apostasy, so far as ever I could observe, been so distinctly 
and evidently held forth according to the scripture's testi- 
mony as it hath pleased God to reveal it and preach it forth 
in this day, by the witnesses of his truth whom he hath 
raised to that end ; which doctrine, though it be briefly 
held forth and comprehended in the thesis itself, yet I shall 
a little more fully explain. 

We renounce all natural power and ability in ourselves, 
in order to bring us out of our lost and fallen condition and 
first nature ; and confess, that as of ourselves we are able 
to do nothing that is good, so neither can we procure re- 
mission of sins or justification by any act of our own, so 
as to merit it, or draw it as a debt from God due unto us ; 
but we acknowledge all to be of and from his love, which 
is the original and fundamental cause of our acceptance. 

God manifested this love towards us, in the sending of 
his beloved Son, the Lord Jesus Christ, into the world, who 
gave himself for us an offering and a sacrifice to God, for 
a "sweet-smelling savor ;" having made peace through the 
blood of his cross, that he might reconcile us unto himself, 
and by the Eternal Spirit offered himself without spot unto 
God, and suffered for our sins, the just for the unjust, that 
he might bring us unto God. 

Forasmuch as all men who have come to man's estate 
(the man Jesus only excepted) have sinned, therefore all 
have need of this Saviour, to remove the wrath of God from 
them due to their offences ; in this respect he is truly said 
to have borne the iniquities of us all in his body on the 



OF JUSTIFICATION. 115 

tree, and therefore is the only Mediator, having qualified 
the wrath of God towards us ; so that our former sins stand 
not in our way, being by virtue of his most satisfactory 
sacrifice removed and pardoned. Neither do we think that 
remission of sins is to be expected, sought, or obtained any 
other way, or by any works or sacrifice whatsoever. So 
then Christ by his death and sufferings hath reconciled us to 
God, even while we are enemies ; that is; he offers recon- 
ciliation unto us ; we are put into a capacity of being 
reconciled ; God is willing to forgive us our iniquities, and 
to accept us, as is well expressed by the apostle, 2 Cor. v. 
19: " God was in Christ, reconciling the world unto him- 
self, not imputing their trespasses unto them, and hath put 
in us the word of reconciliation." And therefore the apostle, 
in the next verses, entreats them in " Christ's stead to be 
reconciled to God ; " intimating that the wrath of God being 
removed by the obedience of Christ Jesus, he is willing to 
be reconciled unto them, and ready to remit the sins that 
are past, if they repent. 

We consider then our redemption in a twofold respect. 
The first is the redemption performed and accomplished 
by Christ for us in his crucified body without us ; the other 
is the redemption wrought by Christ in us, which no less 
properly is called and accounted a redemption than the 
former. 

By the first of these two, we that were unable of our- 
selves to do any good thing, but naturally joined and united 
to evil, and slaves to the power and spirit of darkness, are, 
notwithstanding all this, so far reconciled to God by the 



116 PROPOSITION VII. 

death of his Son, while enemies, that we are put into a 
capacity of salvation, having the glad tidings of the gospel 
of peace offered unto us, and God is reconciled unto us in 
Christ, calls and invites us to himself. 

By the second, we witness this capacity brought into act, 
whereby receiving and not resisting the purchase of his 
death, to wit, the light, spirit, and grace of Christ revealed 
in us, we witness and possess a real, true, and inward re- 
demption from the power and prevalency of sin, and so 
come to be truly and really redeemed, justified, and made 
righteous, and to a sensible union and friendship with God. 
Thus he died " for us, that he might redeem us from all 
Tit. ii. 14. iniquity ; " and thus " we know him and the 
Phil. m. 10. power of his resurrection, and the fellowship of 
his sufferings, being made conformable to his death." 
This last follows the first in order, and is a consequence of 
it, proceeding from it, as an effect from its cause : so as 
none could have enjoyed the last, without the first had 
been, such being the will of God ; so also can none now 
partake of the first, but as he witnesseth the last. 

We understand not by this justification by Christ, the 
good works even wrought by the Spirit of Christ ; but we 
understand the formation of Christ in us, Christ born and 
brought forth in us, from which good works as naturally 
proceed as fruit from a fruitful tree. It is this inward 
birth in us, bringing forth righteousness and holiness in 
us, that doth justify us ; which having removed and done 
away the contrary nature and spirit that did bear rule and 
bring condemnation, now is in dominion over all in our 



OF JUSTIFICATION. 117 

hearts. Those then that come to know Christ thus formed 
in them, do enjoy him wholly and undivided, who is "the 
LORD our RIGHTEOUSNESS," Jer. xxiii. 6. This is 
to be clothed with Christ, and to have put him on, whom 
God therefore truly accounteth righteous and just. 

Yet can we not, as some Protestants have unwarily done, 
exclude works from justification. For though we judge 
the best works performed by man, endeavoring a conformity 
to the outward law by his own strength, and in his own 
will are defiled and polluted, yet we believe that such works 
as naturally proceed from this spiritual birth and formation 
of Christ in us are pure and holy, even as the root from 
which they come ; and therefore God accepts them, justifies 
us in them, *and rewards us for them of his own free grace. 

That the obedience, sufferings, and death of Christ is 
that by Which the soul obtains remission of sins, and is the 
procuring cause of that grace, by whose inward workings 
Christ comes to be formed inwardly, and the soul to be 
made conformable unto him, and so just and justified, I 
prove from Rom. iii. 25 : " Whom God hath set forth to be 
a propitiation through faith in his blood, to declare his 
righteousness for the remission of sins that are past, through 
the forbearance of God." Here the apostle holds forth the 
extent and efficacy of Christ's death, showing that thereby, 
and by faith therein, remission of sins that are past is ob- 
tained, as being that wherein the forbearance of God is 
exercised towards mankind. So that though men for the 
sins they daily commit deserve eternal death ; yet, by virtue 
of that most satisfactory sacrifice of Christ Jesus, the grace 



118 PROPOSITION srii. 

and seed of God moves in love towards them, during the 
day of their visitation ; yet not so as not to strike against 
the evil, for that must be burnt up and destroyed, but to 
redeem man out of the evil. 

If God were perfectly reconciled with men, and did es- 
teem them just while they are actually unjust, and do con- 
tinue in their sins, so that no part of their redemption is 
to be wrought by him now, as to their reconciliation and 
justification ; then the whole doctrinal part of the bible is 
useless, and of no profit : in vain were the apostles sent 
forth to preach repentance and remission of sins ; and in 
vain do all the preachers bestow their labour, spend their 
breath, and give forth writings ; seeing it is all but a vain 
and ineffectual essay to do that which is already perfectly 
done without them. 

This also makes void the present intercession of Christ 
for men. What will become of that great article of faith, 
by which we affirm, " That he sits at the right hand of 
God, daily making intercession for us ; and for which end 
the Spirit itself maketh intercession for us with groanings 
which cannot be uttered ? " To pray for those .that are al- 
ready reconciled, and perfectly justified, is to no purpose : 
to pray for remission of sins is yet more needless, if all be 
remitted, past, present, and to come. Indeed there is not 
any solid solving of this, but by acknowledging according 
to the truth, That Christ by his death removed the wrath 
of God, so far as to obtain remission of sins for as many 
as receive that grace and light that he communicates unto 
tbem, and hath purchased for them by his blood ; which. 



OF JUSTIFICATION. 119 

as they believe in, they come to know remission of sins 
past, and power to save them from sin, and to wipe it away, 
so often as they may fall into it by un watchfulness or weak- 
ness, if, applying themselves to this grace, they truly repent ; 
for " to as many as receive him, he gives power to become 
the sons of God : " so none are sons, none are justified, 
none reconciled, until they thus receive him in that little 
seed in their hearts : And life eternal is offered to those, 
who by patient continuance in well doing, seek for glory, 
honor, and immortality : for if the righteous man depart 
from his righteousness, his righteousness shall be remem- 
bered no more. And therefore on the other part, none are 
longer sons of God, and justified, than they patiently con- 
tinue in righteousness and well-doing. And therefore 
Christ lives always making intercession, during the day of 
eveiy man's visitation, that they may be converted : and 
when men are in some measure converted, he makes inter- 
cession that they may continue and go on, and not faint, 
nor go back again. Much more might be said to confirm 
this truth ; but I go on to take notice of the common objec- 
tions against it. 

The first and chief is drawn from that saying of the 
apostle before mentioned, 2 Cor. v. 18, 19, " God hath 
leconciled us to himself by Jesus Christ: God was in 
Christ reconciling the world unto himself, not imputing 
their trespasses unto them." From hence they seek to 
infer, That Christ fully perfected the work of reconciliation, 
while he was on earth. 

But when the apostle speaks in the perfect time, 



120 PROPOSITION VII. 

Baying, " He hath reconciled us," he speaks of him- 
self and the saints ; who having received the grace of God 
purchased by Christ, were through faith in him actually 
reconciled. But as to the world, he saith reconciling not 
reconciled; which reconciling, though it denotes a time 
somewhat past, yet it is by the imperfect time, denoting 
that the thing begun was not perfected. Again, this very 
place showeth that no other reconciliation is intended, but 
the opening of a door of mercy upon God's part, and a re- 
moving of wrath for sins that are past ; so as men, notwith- 
standing their sins, are placed in a capacity of salvation : 
for the apostle, in the following verse, saith, " Now then 
we are ambassadors for Christ, as though God did beseech 
you by us ; we pray you in Christ's stead be ye reconciled 
to God." For if their reconciliation had already been per- 
fectly accomplished, what need any entreating then to be 
reconciled ? Ambassadors are not sent after a peace already 
perfected, and reconciliation made, to entreat for a recon- 
ciliation. 

Secondly, They object, verse 21st of the same chapter, 
" For he hath made him to be sin for us, who knew no sin, 
that we might be made the righteousness of God in him." 
From whence they argue, That as our sin is imputed to 
Christ, who had no sin ; so Christ's righteousness is im- 
puted to us, without our being righteous. 

But though " Christ bare our sins," and " suffered for 

Heb vii 26 us >" an( ^ was amon & men " accounted a sinner," 
1 Pet. ii. 22. an( j " numbered among transgressors ;" yet that 
God reputed him a sinner, is nowhere proved. For it is 



OF JUSTIFICATION. 121 

said, He was found before him holy, harmless, and unde- 
filed, neither was there found any guile in his mouth. 
Neither did he ever die that we should be reputed right- 
eous, though no more really such than he was a sinner. 
By his " being made sin for us " must be understood his 
suffering for our sins, that we might be made partakers of 
the grace purchased by him ; by the workings whereof we 
are made the righteousness of God in him. For that the 
apostle understood here a being made really righteous, and 
not merely a being reputed such, appears by what follows, 
seeing in verses 14, 15, 16, of the following chapter, he 
argues largely against any supposed agreement of light and 
darkness, righteousness and unrighteousness ; which must 
needs be admitted, if men are to be reckoned engrafted in 
Christ, and real members of him, merely by an imputative 
righteousness, wholly without them, while they themselves 
are actually unrighteous. And indeed it may be thought 
strange, how some men have made this so fundamental an 
article of their faith, which is so contrary to the whole 
strain of the gospel : a thing which Christ in none of all 
his sermons and gracious speeches ever willed any to rely 
upon ; always recommending to us works, as instrumental 
in our justification. And the more it is to be admired at, 
because that sentence or term, so frequently in their mouths, 
and so often pressed by them, as the very basis of their 
bope and confidence, to wit, The imputed righteousness of 
Christ, is not to be found in all the Bible, at least as to my 
observation. 

I come then to the second thing proposed by me, which 
11 



122 PROPOSITION VII. 

is : That it is by this inward birth, or Christ formed within, 
that we are justified in the sight of God. I suppose I have 
said enough already to demonstrate how much we ascribe 
to the death and sufferings of Christ, as that whereby sat- 
isfaction is made to the justice of God, remission of sins 
obtained, and this grace and seed purchased, by and from 
which this birth proceeds. The thing now to be proved is, 
That by Christ Jesus formed in us, we are justified, or made 
just. Let it be marked, I use justification in this sense 
upon this occasion. 

First, then, I prove this by that of the apostle Paul, 1 
Cor. vi. 11, "And such were some of you; but ye are 
washed, but ye are sanctified, but ye are justified in the 
name of the Lord Jesus, and by the Spirit of our God." 
First, This justified here understood, must needs be a being 
really made just, and not a being merely imputed such ; 
else sanctified and washed might be reputed a being es- 
teemed so, and not a being really so. As none are said to 
be sanctified that are really unholy, while they are such ; 
so neither can any be truly said to be justified, while they 
actually remain unjust. Only this verb justify hath, in a 
metaphorical and figurative sense, been otherwise taken, to 
wit, in a law sense ; as when a man really guilty of a crime 
is freed from the punishment of his sin, he is said to be 
justified ; that is, put in the place as if he were just. 

Now is it not strange, that men should be so facile in a 
matter of so great concernment, as to build the stress of 
their acceptance with God upon a mere borrowed and meta- 
phorical signification, to the excluding, or at least esteeming 



OF JUSTIFICATION^ 123 

that not necessary, without which the scripture saith ex- 
pressly, " No man shall ever see God ? " For if holiness be 
requisite and necessary, of which this is said, then must 
good works also ; unless our opposers can show us a holy 
man without good, works. But the question is not so much 
of the use of the word where it is passingly or occasionally 
used, as where the very doctrine of justification is handled. 
Where indeed to mistake it, viz., in its proper place, so as 
to content ourselves with an imaginary justification, while 
God requires a real, is of most dangerous consequence. 

That excellent saying of the apostle, so much observed, 
Rom.viii. 30, " Whom he called, them he also justified, and 
whom he justified, them he also glorified," is commonly 
called the golden chain, as being acknowledged to compre- 
hend the method and order of salvation. And therefore, 
if justified were not understood here in its proper signifi- 
cation of being made just, sanctification would be excluded 
out of this chain. And truly it is very worthy of obser- 
vation, that the apostle, in this succinct and compendious 
account, makes the word justified to comprehend all betwixt 
calling and glorifying ; thereby clearly insinuating, that the 
being really righteous is that only medium by which from 
our calling we pass to glorification. Almost all do acknowl 
edge the word to be so taken in this place ; and not only so, 
but most of those who oppose are forced to acknowledge, 
that as this is the most proper, so the most common signi- 
fication of it. 

As then by justification is to be understood a really being 
made righteous, I do boldly affirm, and that not only from 



124 PROPOSITION VII. 

a notional knowledge, but from a real, inward experimental 
feeling of the thing, that the immediate, nearest cause of a 
man's justification in the sight of God, is, the revelation of 
Jesus Christ in the soul, changing, altering, and renewing 
the mind, by whom (even the author of this inward work) 
thus formed and revealed, we are truly justified and accepted 
in the sight of God. For it is as we are thus covered and 
clothed with him, in whom the Father is always well pleased, 
that we may draw near to God, and stand with confidence 
before his throne, being purged by the blood of Jesus in- 
wardly poured into our souls, and clothed with his life and 
righteousness therein revealed. And this is that order and 
method of salvation held forth by the apostle in that divine 
saying, Rom. v. 10: " For if when we were enemies, we 
were reconciled to God by the death of his Son, much more, 
being reconciled, we shall be saved by his life." For the 
apostle first holding forth the reconciliation wrought by the 
death of Christ, w r herein God is near to receive and redeem 
man, holds forth his salvation and justification to be by the 
life of Jesus. Now, that this life is an inward, spiritual 
thing revealed in the soul whereby it is renewed and 
brought forth out of death, where it naturally has been by 
the fall, and so quickened and made alive unto God, the 
same apostle shows, Eph. ii. 5 : " Even when we were dead 
in sins, he hath quickened us together with Christ (by 
whose grace ye are saved) and hath raised us up together." 
Now this none will deny to be the inward work of renova- 
tion, and therefore the apostle gives that reason of their 
being saved by grace, which is the inward virtue and power 



OF JUSTIFICATION. 125 

of Christ in the soul. Of the revelation of this inward life 
the apostle also speaketh, 2 Cor. iv. 10 : " That the life also 
of Jesus might be made manifest in our body." Now this 
inward life of Jesus is that whereby, as is before observed, 
he said, "We are saved." 

As the original and fundamental cause of our justification 
is the love of God manifested in the appearance of Jesus 
Christ in the flesh, who by his life, death, sufferings, and 
obedience, made a way for our reconciliation, and became 
a sacrifice for the remission of sins that are past, and pur 
chased unto us this seed and grace, from which this birth 
arises, and in which Jesus Christ is inwardly received, 
formed, and brought forth in us, in his own pure and holy 
image of righteousness, by which our souls live unto God, 
and are clothed with him, and have put him on, even as 
the scripture speaks, Eph. iv. 23, 24 ; Gal. iii. 27, we stand 
justified and saved in and by him, and by his Spirit and 
grace; Rom. iii. 24; 1 Cor. vi. 11; Tit. iii. 7. So again, 
reciprocally, we are hereby made partakers of the fulness 
of his merits, and his cleansing blood is near, to wash 
away every sin and infirmity, and to heal all our backslid- 
ings, as often as we turn towards him by unfeigned repent- 
ance, and become renewed by his Spirit. Those then that 
find him thus raised, and ruling in them, have a true ground 
of hope to believe that they are justified by his blood. But 
let not any deceive themselves, so as to foster themselves 
in a vain hope and confidence, that by the death and suffer- 
ings of Christ they are justified, so long as " sin lies at 
their door," Gen. iv. 7, iniquity prevails, and they remain 
11* 



126 PROPOSITION VII. 

yet unrenewed and unregenerate ; lest it be said unto them, 
" I know you not." Let that saying of Christ be remem- 
bered, " Not every one that saith Lord, Lord, shall enter, 
but he that doth the will of my Father," Matt. vii. 21. To 
which let these excellent sayings of the beloved disciple be 
added ; " Little children, let no man deceive you ; he that 
doth righteousness is righteous, even as he is righteous. 
He that committeth sin is of the devil ; for if our heart 
condemn us, God is greater than our heart and knoweth 
all things," 1 John iii. 1 and 20. 

The third thing proposed to be considered is, concerning 
the necessity of good works to justification. 

In this matter we use the plain language of the holy 
scripture, which saith expressly, James ii. 24, " Ye see then 
how that by works a man is justified, and not by faith 
only." If no man can be justified without faith, and no 
faith be living; nor yet available to justification without 
works, then works are necessary to justification. 

This truth is so apparent and evident in the scriptures, 
that for the proof of it we might transcribe most of the 
precepts of the gospel. I shall instance a few, which of 
themselves do so clearly assert the thing in question, that 
they need no commentary, nor farther demonstration, 
Heb. xii. 14, " Without holiness no man shall see God." 
Matt. vii. 21, " Not every one that saith unto me Lord, 
Lord, shall enter into the kingdom of heaven, but he that 
doth the will of my Father which is in heaven." John xiii. 
IT, " If ye know these things, happy are ye if ye do them." 
1 Cor. vii. 19, " Circumcision is nothing, and uncircumcision 



OF JUSTIFICATION. 127 

is nothing, but the keeping of the commandments of God." 
Rev. xxii. 14, '/Blessed are they that do his command- 
ments, that they may have right to the tree of life, and 
may enter in through the gates into the city : " and many 
more that might be instanced. 

But some object, That works are not necessary to justifi- 
cation : First, because of that saying of Christ, Luke xvii. 
10, "When ye shall have done all these things that are 
commanded you, say, we are unprofitable servants," etc. 

I answer ; As to God we are indeed unprofitable, for he 
needeth nothing, neither can we add any thing unto him : 
but as to ourselves we are not unprofitable ; else it might 
be said, that it is not profitable for a^man to keep God's 
commandments ; which would contradict Christ's doctrine 
throughout. Doth not Christ, Matt, v., through all those 
beatitudes, pronounce men blessed for their purity, for their 
meekness, for their peaceableness, etc. ? And is not then 
that for which Christ pronounceth men blessed, profitable 
unto them ? Moreover, Matt. xxv. 21, 23, Doth not Christ 
pronounce the men " good and faithful servants " that im- 
proved their talents ? Was not their doing of that then 
profitable unto them ? 

Secondly, They object those sayings of the apostle, where 
he excludes the deeds of the law from justification ; as first, 
Rom. iii. 20, " Therefore by the deeds of the law there 
shall no flesh be justified in his sight.' 7 And verse 28, 
u Therefore we conclude, that a man is justified by faith, 
without the deeds of the law." 

In answer to this objection, I say, there is a great dif- 



128 PROPOSITION VII. 

ference betwixt the works of the law, and those of grace, 
or of the gospel. The first are excluded, the second not, 
but are necessary. The first are those which are performed 
in man's own will, and by his strength, in a conformity to 
the outward law and letter ; and therefore are man's own 
imperfect works, or works of the law, which makes nothing 
perfect: and to this belong all the ceremonies, purifications, 
washings, and traditions of the Jews. The second are the 
works of the Spirit of grace in the heart, wrought in con- 
formity to the inward and spiritual law ; which works are 
not wrought in man's will, nor by his power and ability, 
but in and by the power and Spirit of Christ in us, and 
therefore are pure and perfect in their kind, as shall here- 
after be proved, and may be called Christ's works, for that 
he is the immediate author and worker of them : such 
works we affirm absolutely necessary to justification, so 
that a man cannot be justified without them ; and all faith 
without them is dead and useless, as the apostle James saith. 
Now, that such a distinction is to be admitted, and that 
the works excluded by the apostle in the matter of justifi- 
cation are of the first kind, will appear if we consider the 
occasion of the apostle's mentioning this, as well here, as 
throughout his epistle to the Galatians, where he speaks 
of this matter and to this purpose at large : w r hich was 
this, That whereas many of the Gentiles, that were not of 
the race or seed of Abraham, as concerning the flesh, were 
come to be converted to the Christian faith and to believe 
in him, some of those, that were of the Jewish proselytes, 
thought to subject the faithful and believing Gentiles to 



OF JUSTIFICATION. 129 

the legal ceremonies and observations, as necessary to their 
justification : this gave the apostle Paul occasion at length, 
in his epistle to the Romans, Galatians, and elsewhere, to 
show the use and tendency of the law, and of its works, 
and to contradistinguish them from the faith of Christ, 
and the righteousness thereof; showing how the former 
was Qeased and become ineffectual, the other remaining, 
and yet necessary. 

And that the works excluded by the apostle are of this 
kind of works of the law, appears by the whole strain of 
his epistle to the Galatians, chap, i., ii., iii., and iv. For 
after, in chap, iv., he upbraideth them for their returning 
unto the observation of days and times, and that, in the 
beginning of chap, v., he showeth them their folly, and the 
evil consequence of adhering to the ceremonies of circum- 
cision, then he adds, ver. 6, " For in Christ Jesus neither 
circumcision nor uncircumcision availeth, but faith, which 
worketh by love ; " and thus he concludes again, chap, vi., 
ver. 15, " For in Christ Jesus neither circumcision availeth, 
nor uncircumcision, but a new creature." From which 
places appeareth that distinction of works before-mentioned, 
whereof the one is excluded, the other necessary to justifi- 
cation. For the apostle showeth here, that circumcision, 
which word is often used to comprehend the whole cere- 
monies and legal performances of the Jews, is not neces- 
sary, nor doth avail. Here then are the works which are 
excluded, by which no man is justified; but faith, which 
worketh by love, but the new creature, this is that which 
availeth, which is absolutely necessary : for faith, that work- 

I 



130 PKOPOSITION VII. 

eth by love, cannot be without works ; for, as it is said in 
the same fifth chapter, ver. 22, love is a work of the Spirit ; 
also the new creature, if it avail and be necessary, cannot 
be without works ; seeing it is natural for it to bring forth 
works of righteousness. 

For a full answer to this objection, and for the establish- 
ing of this doctrine of good works, I shall instance another 
saying of the same apostle Paul, Tit. iii. 5 : "Not by works 
of righteousness which we have done, but according to his 
mercy he saved us, by the washing of regeneration, and 
renewing of the Holy Ghost." It is generally granted by 
all, that saved is here all one as if it had been said justi- 
fied. Now there are two kinds of works here mentioned : 
one by which we are not saved, that is, not justified; and 
another by which we are saved, or justified. The first, the 
works of righteousness Avhich we have wrought, that is, 
which we in our first fallen nature, by our own strength, 
have wrought, our own legal performances, and therefore 
may truly and properly be called ours, whatever specious 
appearances they may have. And that it must needs and 
ought to be so understood, doth appear from the other part: 
"By the washing of regeneration, and renewing of the 
Holy Ghost;" seeing regeneration is a work, comprehen- 
sive of many good works, even of all those which are called 
the. fruits of the Spirit. 

Now in case it should be objected, That these may also 
be called ours, because wrought in us, and also by us many 
times as instruments, I answer ; It is far otherwise than 
the former : for in the first we are yet alive in our own 



OF JUSTIFICATION. 131 

natural state, unrenewed, working of ourselves, seeking to 
save ourselves, by endeavoring a conformity to the outward 
letter of the law. But in this second we are " crucified 
with Christ," we are become " dead with him, "have " par- 
taken of the fellowship of his sufferings," are made " con- 
formable to his death ; " and our first man, our " old man 
with all his deeds," as well the openly wicked as the seem- 
ingly righteous, are all buried and nailed to the cross of 
Christ ; and so it is no more we, but Christ alive in us, the 
worker in us. 

And to conclude this proposition, let none be so bold as 
to mock God, supposing themselves justified and accepted 
in the sight of God, by virtue of Christ's death and suffer- 
ings, while they remain unsanctified and unjustified in their 
own hearts, and polluted in their sins, lest their Job ™. 13. 
hope prove that of the hypocrite, which perisheth. Neither 
let any imagine that they can by their own works, or by 
the performance of any ceremonies or traditions, or by the 
giving of gold or money, or by afflicting their bodies in 
will-worship and voluntary humility, or striving to conform 
their way to the outward letter of the law, flatter them- 
selves that they merit before God, or draw a debt upon 
him, or that any man or men have power to make such 
kind of things effectual to their justification, lest they be 
found foolish boasters and strangers to Christ and his 
righteousness indeed. But blessed for ever are they, that 
having truly had a sense of their own unworthiness and 
sinfulness, and having seen all their own endeavors and 
performances fruitless and vain, and beheld their own 



132 PROPOSITION VII. 

emptiness, and the vanity of their vain hopes, faith, and 
confidence, while they remained inwardly pricked, pursued, 
and condemned by God's holy witness in their hearts, and 
so having applied themselves thereto, and suffered his grace 
to work in them, are become changed and renewed in the 
spirit of their minds, passed from death to life, and know 
Jesus arisen in them, working both the will and the deed ; 
and so having "put on the Lord Jesus Christ," in effect 
are clothed with him, and partake of his righteousness and 
nature ; such can draw near to the Lord with boldness, and 
know their acceptance in and by him, in whom, and in as 
many as are found in him, the Father is well pleased. 



PROPOSITION VIII. 

CONCERNING PERFECTION. 

IN whom this pure and holy birth is fully brought forth, 
the body of death and sin comes to be crucified and 
removed, and their hearts united and subjected to the 
truth ; so as not to obey any suggestions or temptations of 
the evil one, but to be free from actual sinning and trans- 
gressing of the law of God, and in that respect perfect : 
yet doth this perfection still admit of a growth ; and there 
remaineth always in some part a possibility of sinning, 
where the mind doth not most diligently and watchfully 
attend unto the Lord. 



Since we have placed justification in the revelation of 
Jesus Christ formed and brought forth in the heart, there 
working his works of righteousness, and bringing forth the 
fruits of the Spirit, the question is, How far he may pre- 
vail in us while we are in this life, or we over our souls, 
enemies, in and by his strength? Those that plead for jus- 
tification wholly without them, merely by imputative right- 
eousness, denying the necessity of being clothed with real 
and inward righteousness, do consequently affirm, "That it 
12 133 



134 PROPOSITION VIII. 

is impossible for a man, even the best of men, to be free of 
sin in this life, which, they say, no man ever was ; but on 
the contrary, that none can, neither of himself, nor by any 
grace received in this life [0 wicked saying against* the 
power of God's grace], keep the commandments of God 
perfectly ; but that every man doth break the command- 
ments in thought, word, and deed." We on the contrary, 
though we freely acknowledge this of the natural fallen 
man, in his first state, whatever his profession or pretence 
may be, so long as he is unconverted and unregenerate, yet 
we do believe, that to those in whom Christ comes to be 
formed, and the new man brought forth, and born of the 
incorruptible seed, as that birth, and man in union there- 
with, naturally doth the will of God, it is possible so far to 
keep to it, as not to be found daily transgressors of the law 
of God. 

For the more clear stating of the controversy, let it be 
considered, that we place not this possibility in man's own 
will and capacity, as he is a man, the son of fallen Adam, 
or as he is in his natural state, however wise or knowing, 
or however much endued with a notional and literal knowl- 
edge of Christ, thereby endeavoring a conformity to the 
letter of the law, as it is outward. 

We attribute it wholly to man, as he is born again, re- 
newed in his mind, raised by Christ, knowing Christ alive, 
reigning and ruling in him, and guiding and leading him 
by his Spirit, and revealing in him the law of the Spirit of 
life ; which not only manifests and reproves sin, but alsc 
gives power to come out of it. 



OF PERFECTION. 135 

By this we understand not such a perfection as may not 
daily admit of a growth, and consequently mean not as if 
we were to be as pure, holy, and perfect as God in his 
divine attributes of wisdom, knowledge, and purity ; but 
only a perfection proportionable and answerable to man's 
measure, whereby we are kept from transgressing the law 
of God, and enabled to answer what he requires of us ; 
even as he that improved his two talents so as to make 
four of them, perfected his work, and was so accepted of 
his Lord as to be called a " good and faithful servant," 
nothing less than he that made his five ten. Even as a 
little gold is perfect gold in its kind, as well as a great 
mass, and a child hath a perfect body as well as a man, 
though it daily grow more and more. Thus Christ is said, 
Luke ii. 52, to have " increased in wisdom and stature, and 
in favor with God and man ; " though before that time he 
had never sinned, and was no doubt perfect, in a true and 
proper sense. 

Though a man may witness this for a season, and there- 
fore all ought to press after it ; yet we do not affirm but 
those that have attained it in a measure may, by the wiles 
and temptations of the enemy, fall into iniquity, and lose 
it sometimes, if they be not watchful, and do not diligently 
attend to that of God in the heart. And we doubt not but 
many good and holy men, who have arrived to everlasting 
life, have had divers ebbings and Sowings of this kind ; 
for though every sin weakens a man in his spiritual condi- 
tion, yet it doth not so as to destroy him altogether, or 
render him incapable of rising again. 



336 ' PROPOSITION VIII. 

Though I affirm, that after a man hath arrived at such a 
state, in which he may be able not to sin, yet he may sin : 
nevertheless, I will not affirm that a state is not attainable 
in this life, in which to do righteousness may be so natural 
to the regenerate soul, that in the stability of that condi 
tion he cannot sin. Others may speak more certainly of 
this state, if they have arrived at it. With respect to 
myself, I speak modestly, because I ingenuously confess that 
I have not yet attained it ; but I cannot deny that there is 
such a state, as it seems to be so clearly asserted by the 
apostle, 1 John iii. 9, " Whosoever is born of God doth not 
commit sin ; for his seed remaineth in him : and he cannot 
sin, because he is born of God." 

The doctrine, That the saints nor can nor ever will be 
free of sinning in this life, is inconsistent with the wisdom 
of God, and with his glorious power and majesty, " who 
Hab. i. 13. is of purer eyes than to behold iniquity ; " who 
having purposed in himself to gather to him a chosen 
people that should worship him, and be witnesses for him 
on earth, doth also no doubt sanctify and purify them. 

It is inconsistent with the justice of God. For since he 
requires purity from his children, and commands them to 
abstain from every iniquity, and since his wrath is revealed 
against all ungodliness and unrighteousness of men, it must 
needs follow, that he hath capacitated man to answer his 
will, or else that he requires more than he has given power 
to perform ; which is to declare him openly unjust, and with 
the slothful servant to be a hard master. 

This evil doctrine is highly injurious to Jesus Christ, 



OF PERFECTION. 137 

and greatly derogates from the power and virtue of his sac- 
rifice, and renders his coming and ministry, as to the great 
end of it, ineffectual. For Christ, as for other ends, so 
principally he appeared for the removing of sin, for the 
gathering a righteous generation, that might serve the 
Lord in purity of mind, and walk before him in fear, and 
to bring in everlasting righteousness, and that evangelical 
perfection which the law could not do. Hence he is said, 
Tit. ii. 14, "to have given himself for us, that he might 
redeem us from all iniquity, and purify unto himself a pe- 
culiar people, zealous of good works." This is certainly 
spoken of the saints while upon earth. Moreover, it is said 
expressly, 1 John iii. 5, 8, That " for this purpose the Son 
of God was manifested, that he might destroy the works 
of the devil ; and ye know that he was manifested to take 
away our sins." And lest any should wrest this place of 
the apostle, as if it were spoken only of taking away the 
guilt of sin, as if it related not to this life, the apostle, as 
if of purpose to obviate such an objection, acids in the fol- 
lowing verses, " Whosoever abideth in him sinneth not," 
etc. The end of Christ's coming is expressed by the apos- 
tle, Eph. v. 25, 26, 21, " Even as Christ also loved the 
church, and gave himself for it, that he might sanctify and 
cleanse it with the washing of water by the word : that he 
might present it to himself a glorious church, not having 
spot or wrinkle, or any such thing, but that it should be 
holy, and without blemish." Now if Christ hath really 
thus answered the thing he came for, then the members of 
his church are not always sinning in thought, word, and 
12* 



138 PROPOSITION VIII. 

deed ; or there is no difference betwixt being sanctified and 
unsanctified, clean and unclean, holy and unholy, being 
daily blemished with sin, and being without blemish. 

This doctrine renders the work of the ministry, the 
preaching of the word, the writing of the scripture, and 
the prayers of holy men altogether useless and ineffectual. 
Pastors and teachers are said to be " given for the perfect- 
ing of the saints," etc., " until we all come in the unity of 
the faith, and of the knowledge of the Son of God, unto a 
perfect man, unto the measure of the stature of the fulness 
of Christ.' 7 And if for effectuating this perfection in the 
saints the ministry be appointed of God, do not such as 
deny the possibility hereof render the ministry useless, and 
of no profit ? The apostle tells us, 2 Tim. iii. 1*7, That the 
" scriptures are for making the man of God perfect ;" and 
if this be denied to be attainable in this life, then the scrip- 
tures are of no profit. The holy apostles prayed earnestly 
for this end, and therefore no doubt believed it attainable, 
Col. iv. 12, " Laboring fervently for you in prayers, that 
ye may stand perfect," etc., 1 Thess. iii. 13 ; and v. 23, etc. 

As this perfection or freedom from sin is attained and 
made possible where the gospel and inward law of the 
Spirit is received and known, so the ignorance hereof has 
been and is an occasion of opposing this truth. For man, 
not minding the light or law within his heart, which not 
only discovers sin but leads out of it, and so being a stran- 
ger to the new life and birth that is born of God, which 
naturally does his will, and cannot of its own nature trans* 
gress the commandments of God, doth, I say, in his natu- 



OF PERFECTION. 139 

ral state look at the commandments as they are without 
him in the letter ; and labors in his own will after a con- 
formity to the law as it is without him, which he can never 
obtain, but finds the more he wrestles, the more he falleth 
short. So this is the Jew still in effect, with his carnal 
commandment, with the law without, in the first covenant 
state, which " makes not the comers thereunto perfect, as 
pertaining to the conscience,' 7 Heb. ix. 9 : though they may 
have here a notion oHEhristianity, and an external faith in 
Christ. This hath made them strain and wrest the scrip- 
tures for an imputative righteousness wholly without them, 
to cover their impurities ; and this hath made them imagine 
an acceptance with God possible, though they suppose it 
impossible ever to obey Christ's commands. But alas ! 
O deceived souls ! that will not avail in the day wherein 
God will judge every man according to his work, whether 
good or bad. ft will not save thee to say, it was necessary 
for thee to sin daily in thought, word, and deed ; for such 
as do so have certainly obeyed unrighteousness ; and what 
is provided for such but tribulation and anguish, indigna- 
tion and wrath ; even as glory, honor, and peace, immor- 
tality and eternal life, to such as have done good, and pa- 
tiently continued in well-doing. 

So then, if thou clesirest to know this perfection and 
freedom from sin possible for thee, turn thy mind to the 
light and spiritual law of Christ in the heart, and suffer 
the reproofs thereof; bear the judgment and indignation 
of God upon, the unrighteous part in thee as therein it is 
revealed, which Christ hath made tolerable for thee, and so 



14:0 PROPOSITION VIII. 

suffer judgment in thee to be brought forth into victory, 
and thus come to partake of the fellowship of Christ's suf- 
ferings, and be made conformable unto his death, that thou 
mayest feel thyself crucified with him to the world by the 
power of his cross in thee ; so that that life that sometimes 
was alive in thee to this world, and the love and lusta 
thereof, may die, and a new life be raised, by which thou 
mayest live henceforward to God, and not to or for thyself ; 
and with the apostle thou mayest say, Gal. ii. 20 : It is no 
more, I, " but Christ liveth in me ; " and then thou wilt be 
a Christian indeed, and not in name only, as too many are ; 
then thou wilt know what it is to have " put off the old 
man with his deeds,'' who indeed sins daily in thought, 
word, and deed ; and to have put on the new man, that is 
renewed in holiness, after the image of him that hath cre- 
ated him : and thou wilt witness thyself to be God's work- 
manship, created in Christ Jesus unto good works, and so 
not to sin always. And to this new man " Christ's yoke 
Matt. xi. 30. i s eas y> an d his burden is light ; " yea, the com- 
i John v. 3. mandments of God are not unto this man griev- 
ous ; for it is his meat and drink to be found fulfilling the 
will of God. 

This perfection or freedom from sin is possible, because 
many have attained it, according to the express testimony 
of the scripture ; some before the law, and some under the 
law, through witnessing and partaking of the benefit and 
effect of the gospel, and much more many under the gos- 
pel. As first, it is written of Enoch, Gen. v. 22, 24, that 
he walked with God, which no man while sinning can ; nor 



OF PERFECTION, 141 

doth the scripture record any failing of his. It is said of 
Noah, Gen. vi. 9, and of Job, i. 8, and of Zacharias and 
Elizabeth, Luke i. 6, that they were perfect ; but under the 
gospel, see what the apostle saith of many saints in gen- 
eral, Eph. ii. 4, 5, 6, "But God, who is rich in mercy, for 
his great love wherewith he hath loved us, even when we 
were dead in sins, hath quickened us together with Christ, 
by grace ye are saved ; and hath raised us up together, 
and made us sit together in heavenly places in Christ Je- 
sus," etc. I judge while they were sitting in these heav- 
enly places, they could not be daily sinning in thought, 
word, and deed. 

I shall proceed now to answer the objections of our 
opposers. I shall begin with their chief and great argu- 
ment, which is the words of the apostle, 1 John i. 8, " If 
we say that we have no sin, we deceive ourselves, and the 
truth is not in us." 

But he saith not, We sin daily in thought, word, and 
deed. As Augustine well observed, in his exposition upon 
the epistle to the Galatians, It is one thing not to sin, and 
another thing not to have sin. The apostle's words are not, 
If we say we sin not, or commit not sin daily, but "if we 
say we have no sin : " and betwixt these two there is a 
manifest difference ; for in respect all have sinned, as we 
freely acknowledge, all may be said in a sense to have sin. 
Again, sin may be taken for the seed of sin, which may be 
in those that are redeemed from actual sinning ; but as to 
the temptations and provocations proceeding from it being 
resisted by the servants of God, and not yielded to, they 



142 PROPOSITION VIII. 

are the devil's sin that tempteth, not the man's that is pre« 
served. This being considered, as also how positive and 
plain once and again the same apostle is in that very epistle, 
. as in divers places, is it equal or rational to strain this one 
place, to contradict not only other positive expressions of 
nis, but the whole tendency of his epistle, and of the rest 
of the holy commands and precepts of the scripture ? 

Their second objection is from two places of scripture, 
much of one signification : the one is, 1 Kings viii. 46, " For 
there is no man that sinneth not." The other is, Eccles. 
vii. 20, " For there is not a just man upon earth, that doth 
good, and sinneth not." 

I answer, These affirm nothing of a daily and continual 
sinning, so as never to be redeemed from it ; but only that 
all have sinned, or that there is none that doth not sin, 
though not always, so as never to cease to sin ; and in this 
lies the question. Yea, in that place of the Kings he speaks 
within two verses of the returning of such " with all their 
souls and hearts ; " which implies a possibility of leaving 
off sin. Secondly, There is a respect to be had to the sea- 
sons and dispensations ; for if it should be granted that in 
Solomon's time there was none that sinned not, it will not 
follow that there are none such now, or that it is a thing 
not now attainable by the grace of God under the gospel. 

They object some expressions of the apostle Paul, Rom. 
vii. 19, " For the good that I would, I do not ; but the evil 
which I would not, that I do." And verse 24, " wretched 
man that I am 1 who shall deliver me from the body of this 
death ? " 



OF PERFECTION. 143 

I answer, This place infers nothing, unless it were ap- 
parent that the apostle here were speaking of his own con- 
dition, and not rather in the person of. others, or what he 
himself had sometimes borne. There is nothing in the text 
that doth clearly signify the apostle to be speaking of him- 
self, or of a condition he was then under, or was always to 
be under ; yea, on the contrary, in the former chapter, as 
afore is at large shown, he declares, they were dead to sin ; 
demanding how such should yet live any longer therein ? 
It appears that the apostle personated one not yet come to 
a spiritual condition, in that he saith, verse 14, " But I am 
carnal, sold under sin." Now is it to be imagined that the 
apostle Paul, as to his own proper condition, when he wrote 
that epistle, was a carnal man, who in chap. i. testifies of 
himself, That he was separated to be an apostle, capable to 
impart to the Romans spiritual gifts ; and chap. viii. 2, 
That " the law of the Spirit of Life, in Christ Jesus " had 
" made him free from the law of sin and death ? " So then 
he was not carnal. As his calling himself carnal in chap, 
vii. cannot be understood of his own proper state, neither 
can the rest of what he speaks there of that kind be so 
understood : yea, after, verse 24, where he makes that ex- 
clamation, he adds in the next verse, " I thank God, through 
Jesus Christ aur Lord ; " signifying that by him he wit- 
nessed deliverance ; and so goeth on, showing how he had 
obtained it in the next chapter, viz., viii. ver. 35, " Who 
shall separate us from the love of Christ ? v And ver. 37, 
14 But in all these things we are more than conquerors : " 
and in the last verse, " Nothing shall be able to separate 



144 PROPOSITION VIII. 

us," etc. But wherever there is a continuing in sin, there 
is a separation in some degree, and whoever committeth 
the least sin, is overcome of it, and so in that respect is 
not a conqueror, but conquered. This condition then, 
which the apostle plainly testified he with some others had 
obtained, could not consist with continual remaining and 
abiding in sin. 

They object the faults and sins of several eminent saints, 
as Noah, David, etc. But that doth not at all prove the 
case : for the question is not whether good men may not 
fall into sin, which is not denied ; but whether it be not 
possible for them not to sin ? 

Blessed then are they that believe in him, who is both 
able and willing to deliver as many as come to him through 
true repentance from all sin, and do not resolve to be the 
deVil's servants all their lifetime, but daily go on forsaking 
unrighteousness, and forgetting those things that are behind, 
" press forward toward the mark, for the prize of the high 
calling of God in Christ Jesus ; " such shall not find their 
faith and confidence to be in vain, but in due time shall be 
made conquerors through him in whom they have believed ; 
and so overcoming, shall be established as pillars in the 
house of God, so as they shall go no more out, Rev. iii. 1 2. 



PROPOSITION IX. 

CONCERNING PERSEVERANCE AND THE POSSIBILITY OF 
FALLING FROM GRACE. 

ALTHOUGH this gift and inward grace of God be suffi- 
cient to work out salvation, yet in those in whom it is 
resisted it both may and doth become their condemnation. 
Moreover they in whose hearts it hath wrought in part to 
purify and sanctify them in order to their further perfection, 
may, by disobedience, fall from it, turn it to wantonness, 
Jude 4, make shipwreck of faith, 1 Tim. i. 19, and after 
having tasted the heavenly gift, and been made partakers 
of the Holy Ghost, again fall away, Heb. vi. 4, 5, 6, yet 
such an increase and stability in the truth may in this life 
be attained, from which there can be no total apostasy. 



As upon the one hand they err who affirm that the least 
degree of true and saving grace cannot be fallen from, so 
do they err on the other hand that deny any such stability 
to be attained from which there cannot be a total and final 
apostasy. And betwixt these two extremes lieth the truth 
apparent in the scriptures, which God hath revealed unto 
us by the testimony of his Spirit, and which also we are 
made sensible of by our own experience. 

13 K 145 



146 PROPOSITION IX. 

I freely acknowledge that it is good for all to be humble, 
and in this respect not over confident, so as to foster them- 
selves in iniquity, or lie down in security, as if they had 
attained this condition, seeing watchfulness and diligence 
is of indispensable necessity to all mortal men, so long as 
they breathe in this world ; for God will have this to be 
the constant practice of a Christian, that thereby he may 
be the more fit to serve him, and better armed against all 
the temptations of the enemy. For since the wages of sin 
is death, there is no man, while he sinneth, and is subject 
thereunto, but may lawfully suppose himself capable of 
perishing. Hence the apostle Paul himself saith, 1 Cor. 
ix. 21 : " But I keep under my body, and bring it into sub- 
jection, lest that by any means, when I have preached to 
others, I myself should be a castaway." Here the apostle 
supposes it possible for him to be a castaway, and yet it 
may be judged he was far more advanced in the inward 
work of regeneration, when he wrote that epistle, than 
many who nowadays too presumptuously suppose they 
cannot fall away, because they feel themselves to have 
attained some small degree of true grace. But the apostle 
makes use of this supposition or possibility of his being a 
castaway, as I before observed, as an inducement to him 
to be watchful; " I keep under my body, lest," etc. Never- 
theless the same apostle, at another time, in the sense and 
feeling of God's holy power, and in the dominion thereof, 
finding himself a conqueror there-through over sin and his 
souPs enemies, maketh no difficulty to affirm, Rom. viii. 
38: "For I am persuaded that neither death nor life, nor 



OF PERSEVERANCE, ETC. 147 

angels, nor principalities, nor powers, nor things present 
nor things to come, nor height nor depth, nor any other 
creature shall be able to separate us from the love of God 
which is in Christ Jesus our Lord," which clearly showeth 
that he had attained a condition from which he knew he 
could not fall away. 

It appears such a condition is attainable, because we are 
exhorted to it; and the scripture never proposeth to us 
things impossible. Such an exhortation we have from the 
apostle, 2 Pet. i. 10 : " Wherefore the rather, brethren, give 
diligence to make your calling and election sure, for if ye 
do these things ye shall never fall." And though there be 
a condition Inere proposed, yet since we have already proved 
that it is possible to fulfil this condition, then also the prom- 
ise annexed thereunto may be attained. And since, where 
assurance is wanting, there is still a place left for doubtings 
and despairs, if we should affirm it never attainable, then 
should there never be a place known by the saints in this 
world, wherein they might be free of doubting and despair ; 
which is contrary to the manifest experience of thousands. 

God hath given to many of his saints and children, and 
is ready to give unto all a full and certain assurance that 
they are his, and that no power shall be able to pluck them 
out of his hand. And that there is such assurance attain- 
able in this life, the scripture abundantly declareth, both in 
general and as to particular persons. As first, Rev. iii. 12: 
" Him that overcometh will I make a pillar in the temple 
of my God, and he shall go no more out," etc., which con- 
taineth a general promise unto all. Hence the apostle 



148 PROPOSITION IX. 

speaks of some that are sealed, 2 Cor. i. 22 : " Who hath 
also sealed us, and given the earnest of the Spirit in our 
hearts :" wherefore the Spirit so sealing is called the earn- 
est or "pledge of our inheritance," Eph. i. 13, "In whom 
ye were sealed with that Holy Spirit of promise. " And 
therefore the apostle Paul; not only in that of the Romans 
above noted, declareth himself to have attained that con- 
dition, but 2 Tim. iv. T, he affirmeth, " I have fought a good 
fight, I have finished my course, I have kept the faith: 
henceforth there is laid up for me a crown of righteousness, 
which the Lord, the righteous judge, shall give me at that 
day, and not to me only, but unto all them also that love 
his appearing," which also many good men have and do 
witness. There have been both of old and of late that 
have turned the grace of God into wantonness, and have 
fallen from their faith and integrity ; thence we may 
safely conclude such a falling away possible. We also 
see that some of old and of late have attained a certain 
assurance, some time before they departed, that they should 
inherit eternal life, and have accordingly died in that good 
hope, of and concerning whom the Spirit of God testified 
that they are saved. Wherefore we also see such a state 
is attainable in this life, from which there is not a falling 
away : for seeing the Spirit of God did so testify, it was 
not possible that they should perish, concerning whom he 
who cannot lie thus bare witness. 



PROPOSITION X. 

CONCERNING THE MINISTRY. 

AS by the light or gift of God all true knowledge in 
things spiritual is received and revealed, so by the 
same, as it is manifested and received in the heart, by the 
strength and power thereof, every true minister of the 
gospel is ordained, prepared, and supplied in the work of 
the ministry ; and by the leading, moving, and drawing 
hereof, ought every evangelist and Christian pastor to be 
led and ordered in his labor and work of the gospel, both 
as to the place where, as to the persons to whom, and as 
to the time wherein he is to minister. Moreover, they who 
have this authority may and ought to preach the gospel, 
though without human commission or literature ; as on the 
other hand, they who want the authority of this divine 
gift, however learned, or authorized by the commission of 
men and churches, are to be esteemed but as deceivers, and 
not true ministers of the gospel. Also they who have re- 
ceived this holy and unspotted gift, as they have freely 
received it, so are they freely to give it, without hire or 
bargaining, far less to use it as a trade to get Matt. x. 8. 
money by : yet if God bath called any one front their em- 
ployment or trades, by which they acquire their livelihocd, 
13 * 149 



150 PROPOSITION X. 

it may be lawful for such, according to the liberty which 
they feel given them in the Lord, to receive such temporals 
(to wit, what may be needful for them for meat and cloth- 
ing) as are given them freely and cordially by those, to 
whom they have communicated spirituals. 



The church, according to the grammatical signification 
of the word, as it is used in the holy scripture, signifies an 
assembly or gathering of many into one place ; being no 
other thing but the society or company of such as God 
hath called out of the world, and worldly spirit, to walk in 
his Light and Life. The church then so defined is to be 
considered, as it comprehends all that are thus called and 
gathered truly by God, both such as are yet in this inferior 
world, and such as having already laid down the earthly 
tabernacle, are passed into their heavenly mansions, which 
together do make up the one catholic church, concerning 
which there is so much controversy. Out of which church 
we freely acknowledge there can be no salvation ; because 
under this church and its denomination are comprehended 
all, and as many, of whatsoever nation, kindred, tongue, or 
people they be, though outwardly strangers, and remote 
from those who profess Christ and Christianity in words, 
and have the benefit of the scriptures ; all such as become 
obedient to the holy light and testimony of God in their 
hearts, so as to become sanctified by it, and cleansed from 
the evils of their ways. 

There may be members therefore of this catholic church 



OF THE MINISTRY. 151 

both among heathen, Turks, Jews, and all the several sorts 
of Christians, men and women of integrity and simplicity 
of heart, who though blinded in some things in their under- 
standing, and perhaps burdened with the superstitions and 
formality of the several sects in which they are engrossed, 
yet being upright in their hearts before the Lord, chiefly 
aiming and laboring to be delivered from iniquity, and lov- 
ing to follow righteousness, are by the secret touches of 
this holy light in their souls enlivened and quickened, 
thereby secretly united to God, and there-through become 
true members of this catholic church. Now the church in 
this respect hath been in being in all generations ; for God 
never wanted some such witnesses for him, though many 
times slighted, and not much observed by this world ; and 
therefore this church, though still in being, hath been often- 
times as it were invisible, in that it hath not come under 
the observation of the men of this world, being, as saith 
the scripture, Jer. iii. 14, "one of a city, and two of a 
family." And yet though the church thus considered may 
be as it were hid from wicked men, as not then gathered 
into a visible fellowship, yea and not observed even by 
some that are members of it, yet may there notwithstand- 
ing many belong to it ; as when Elijah complained he was 
left alone, 1 Kings xix. 18, God answered unto him, "I 
have reserved to myself seven thousand men, who have 
not bowed their knees to the image of Baal ;" w T hence the 
apostle argues, Rom. xi., the being of a remnant in his day. 
Secondly, The church is to be considered as it signifies 
a certain number of persons gathered by God's Spirit, and 



152 PROPOSITION X. 

by the testimony of some of his servants raised up for that 
end, unto the belief of the true principles and doctrines of 
the Christian faith, who through their hearts being united 
by the same love, and their understandings informed in the 
same truths, assemble together to wait upon God, to wor- 
ship him, and to bear a joint testimony for the truth against 
error, suffering for the same, and so becoming through this 
fellowship as one family and household in certain respects, 
do each of them watch over, teach, instruct, and care for 
one another, according to their several measures and attain- 
ments: such were the churches of the primitive times 
gathered by the apostles. 

To be A member then of the Catholic church, there is 
need of the inward calling of God by his light in the heart, 
and a being leavened into the nature and spirit of it, so as 
to forsake unrighteousness, and be turned to righteousness, 
and in the inwardness of the mind, to be cut out of the wild 
olive tree of our own first fallen nature, and ingrafted into 
Christ by his Word and Spirit in the heart. 

To be a member of a particular church of Christ, as this 
inward work is indispensably necessary, so is also the out- 
ward profession of, and belief in, Jesus Christ, and those 
holy truths delivered by his Spirit in the scriptures ; seeing 
the testimony of the Spirit recorded in the scriptures, doth 
answer the testimony of the same Spirit in the heart, even 
as face answereth face in a glass. Hence it follows, that 
the inward work of holiness, and forsaking iniquity, is 
necessary in every respect to the being a member in the 
church of Christ ; and that the outward profession is neces- 



OF THE MINISTRY. 153 

sary to be a member of a particular gathered church, but 
not to the being a member of the Catholic church. 

The particular churches of Christ, gathered in the apos- 
tles' days, soon after beginning to decay as to the inward 
life, came to be overgrown with several errors, and the 
hearts of the professors of Christianity to be leavened with 
the old spirit and conversation of the world. Yet it pleased 
God for some centuries to preserve that life in many, whom 
he emboldened with zeal to stand and suffer for his name 
through the ten persecutions : but these being over, the 
meekness, gentleness, love, long-suffering, goodness, and 
temperance of Christianity began to be lost. For after 
that the princes of the earth came to take upon them that 
profession, and that it ceased to be a reproach to be a 
Christian, but rather became a means to preferment ; men 
became such by birth and education, and not by conversion 
and renovation of spirit : then there was none so vile, none 
so wicked, none so profane, who became not a member of 
the church. And the teachers and pastors thereof becom- 
ing the companions of princes, and so being enriched by 
their benevolence, and getting vast treasures and estates, 
became puffed up, and as it were drunken with the vain 
pomp and glory of this world: and so marshalled them- 
selves in manifold orders and degrees ; not without innu- 
merable contests and altercations who should have the 
precedency. 

So the virtue, life, substance, and kernel of the Christian 
religion came to be lost, and nothing remained but a shadow 
and h»a«e ; which dead image or carcass of Christianity, 



154 PROPOSITION X. 

to make it take the better with the superstitious multitude 
of heathen that were engrossed in it, not by any inward cbn- 
version of their hearts, or by becoming less wicked or su 
perstitious, but by a little change in the object of their su- 
perstition, not having the inward ornament and life of the 
Spirit, became decked with many outward and visible or- 
ders, and beautified with the gold, silver, precious stones, 
and the other splendid ornaments of this perishing world ; 
so that this was no more to be accounted the Christian re- 
ligion, and Christian church, notwithstanding the outward 
profession, than the dead body of a man is to be accounted 
a living man ; which, however cunningly embalmed, and 
adorned with ever so much gold or silver, or most precious 
stones, or sweet ointments, is but a dead body still, without 
sense, life, or motion. For that apostate church of Rome 
has introduced no fewer ceremonies and superstitions into 
the Christian profession, than were either among Jews or 
heathen ; and that there hath been as much pride, covet- 
ousness, uncleanness, luxury, profaneness, and atheism 
among her teachers and chief bishops, as ever was among 
any sort of people, none need doubt, that have read their 
own authors. 

Now, though Protestants have reformed from her in some 
of the most gross points and absurd doctrines relating to 
the church and ministry, yet, which is to be regretted, they 
have only lopped the branches, but retain and plead ear- 
nestly for the same root, from which these abuses have 
sprung. The Popish errors concerning the ministry, which 
they have retained, are most of all to be regretted, by 



OF THE MINISTRY. 155 

which chiefly the life and power of Christianity is barred 
out among them, and they kept in death, barrenness and 
dryness : there being nothing more hurtful than an error 
in this respect. For where a false and corrupt ministry 
entereth, all manner of other evils follow upon it. The 
whole backslidings of the Jewish congregation of old are 
hereto ascribed : " The leaders of my people have caused 
them to err." The whole writings of the prophets are full 
of such complaints ; and for this cause, under the New 
Testament, we are so often warned and guarded to " be- 
ware of false prophets, and false teachers," etc. What may 
be thought then, where all, as to this, is out of order ; 
where both the foundation, call, qualifications, maintenance 
and whole discipline are different from and opposite to the 
ministry of the primitive church ; yea, and necessarily 
tend to the shutting out of a spiritual ministry, and the 
bringing in and establishing of a carnal ? 

. That then which comes first to be questioned in this 
matter, is concerning the call of a minister ; to wit, What 
maketh, or how cometh a man to be, a minister, pastor, or 
teacher in the church of Christ ? 

We answer ; By the inward power and virtue of the 
Spirit of God. For, as saith our proposition, Having re- 
ceived the true knowledge of things spiritual by the Spirit 
of God, without which they cannot be known, and being 
by the same in measure purified and sanctified, he comes 
thereby to be called and moved to minister to others ; be- 
ing able to speak, from a living experience, of what he him- 
self is a witness ; and his words and ministry, proceeding 



156 PROPOSITION X. 

from the inward power and virtue, reach to the heart of his 
hearers, and make them approve of him, and be subject unto 
him. Our opposers are forced to confess, that this were 
indeed desirable and best ; but this they will not have to 
be absolutely necessary. 

But all. ministers of the New Testament ought to be min- 
isters of the Spirit, and not of the letter, according to that 
of 2 Cor. iii. 6, and as the old Latin hath it, " Not by the 
letter, but by the Spirit." But how can a man be a min- 
ister of the Spirit, who is not inwardly called by it, and 
who looks not upon the operation and testimony of the 
Spirit as essential to his call ? 

Christ proclaims them all thieves and robbers, that enter 
not by him the door into the sheepfoll, but climb up some 
John x. l. other way ; whom the sheep ought not to hear : 
but such as come in without the call, movings, and leadings 
of the Spirit of Christ, wherewith he leads his children into 
all truth, come in certainly not by Christ, w T ho is the door, 
but some other way, and therefore are not true shepherds. 

To all this they object the succession of the church ; 
alleging, That since Christ gave a call to his apostles and 
disciples, they have conveyed that call to their successors, 
having power to ordain pastors and teachers ; by which 
power the authority of ordaining and making ministers and 
pastors is successively conveyed to us ; so that such, who 
are ordained and called by the pastors of the church, are 
therefore true and lawful ministers ; and others, who are 
not so called, are to be accounted but intruders. 

But against this vain succession, as asserted either by the 



OF THE MINISTRY. 157 

Papists or Protestants as a necessary thing to the call of a 
minister, I answer ; Jesus Christ, as he regardeth not any 
distinct particular family or nation in the gathering of his 
children ; but only such as are joined to and leavened with 
his own pure and righteous seed, so neither regards he a 
bare outward succession, where his pure, immaculate, and 
righteous life is wanting. He took not the nations into the 
new covenant, that he might suffer them to fall into the old 
errors of the Jews, or to approve them in their errors, but 
that he might gather unto himself a pure people out of the 
earth. Now this was the great error of the Jews, to think 
they were the church and people of God, because they 
could derive their outward succession from Abraham ; 
whereby they reckoned themselves the children of God, 
as being the offspring of Abraham, who was the Father 
of the Faithful. But how severely doth the scripture 
rebuke this vain and frivolous pretence ! Telling them, 
That God is able of the stones to raise children unto 
Abraham ; and that not the outward seed, but those that 
were found in the faith of Abraham, are the true children 
of faithful Abraham. Far less then can this pretence hold 
among Christians, seeing Christ rejects all outward affinity 
of that kind : These, saith he, are my mother, Matt x n. 48, 
brethren and sisters, w T ho do the will of my Mark m. S3, 

etc 

Father which is in heaven : And again ; he looked 
round about him, and said, Who shall do the will of God, 
these, saith he, are my brethren. So then, such as do not 
the commands of Christ, as are not found clothed with his 
righteousness, are not his disciples ; and that which a man 
14 



158 PROPOSITION X. 

hath not, he cannot give to another : and it is clear, that 
no man nor church, though truly called of God, and as such 
having the authority of a church and minister, can any 
longer retain that authority, than they retain the power, 
life, and righteousness of Christianity. 

It is the life of Christianity, taking place in the heart, 
that makes a Christian : and so it is a number of such, 
being alive, joined together in the life of Christianity, that 
make a church of Christ ; and it is all those that are thus 
alive and quickened, considered together that make the 
Catholic church of Christ : therefore when this life ceaseth 
in one, then that one ceaseth to be a Christian, and all 
power, virtue, and authority, which he had as a Christian, 
ceaseth with it ; so that if he hath been a minister or 
teacher, he ceaseth to be so any more. Now where all 
these members lose this life, there the church ceaseth to be, 
though they still uphold the form, and retain the name : 
for when that which made them a church, and for which 
they were a church, ceaseth, then they cease also to be a 
church: and therefore the Spirit, speaking to the church 
of Laodicea, because of her lukewarmness, Rev. iii. 16, 
threateneth to spew her out of his mouth. Now, suppose 
the church of Laodicea had continued in that lukewarmness, 
and had come under that condemnation and judgment, 
though she had retained the name and form of a church, 
and had had her pastors and ministers, as no doubt she had 
at that time, yet surely she had been no true church of 
Christ, nor had the authority of her pastors and teachers 
been to be regarded, because of an outward succession, 



OF THE MINISTRY. 159 

though perhaps some of them had it immediately from the 
.apostles. From all which I infer, That since the authority 
of 'the Christian church and her pastors is never separated 
from the inward power, virtue, and righteous life of Chris- 
tianity ; where this ceaseth, that ceaseth also. But our 
opposers acknowledge, That many, if not most of those, 
by and through whom they derive this authority, were alto- 
gether destitute of this life and virtue of Christianity: 
therefore they could neither receive, have, nor transmit 
any Christian authority. 

But if it be objected, That though the generality of the 
bishops and priests of the church of Borne, during the 
apostasy, were such wicked men ; yet Protestants affirm, 
and thou thyself seemest to acknowledge, that there were 
some good men among them, whom the Lord regarded, 
and who were true members of the Catholic church of 
Christ ; might not they then have transmitted this au- 
thority ? 

I answer ; This saith nothing, inasmuch as Protestants 
do not at all lay claim to their ministry as transmitted to 
them by a direct line of good men ; which they can never 
show, nor yet pretend to ; but generally place this succes- 
sion as inherent in the whole pastors of the apostate church. 
Neither do they plead their call to be good and valid, be- 
cause they can derive it through a line of good men, separate 
and observably distinguishable from the rest of the bishops 
and clergy of the Bomish church ; but they derive it as an 
authority residing in the whole : for they think it heresy, 
to judge that the quality or condition of the administrator 
doth any ways invalidate or prejudice his work. 



160 PROPOSITION X. 

As no metaphysical and nice distinctions, that though 
they were practically as to their own private states enemies * 
to God and Christ, and so servants of Satan ; yet they 
were, by virtue of their office, members and ministers of 
the church, and so able to transmit the succession ; I say, 
as such invented and frivolous distinctions will not please 
the Lord God, neither will he be deluded by such, nor make 
up the glorious body of his church with such mere outside 
hypocritical shows, nor be beholden to such painted sepul- 
chres to be members of his body, which is sound, pure, and 
undefiled ; so neither will such distinctions satisfy truly 
tender and Christian consciences. We may well object 
against these, as the poor man did against the proud prel- 
ate, that went about to cover his vain and unchristian-like 
sumptuousness, by distinguishing that it was not as bishop 
but as prince he had all that splendor. To which the poor 
rustic wisely is said to have answered, When the prince 
goeth to hell, what shall become of the prelate ? This no- 
tion of succession supposeth that such as were professed 
necromancers and open servants of Satan were the true 
successors of the apostles, and in whom the apostolic au- 
thority resided, these being the vessels through whom this 
succession is transmitted ; though many of them, as all 
Protestants and also some Papists confess, attained these 
offices in the, so called, church not only by such means as 
Simon Magus sought it, but by much worse, even by 
witchcraft, traditions, money, treachery, and murder, which 
Platina himself confesseth of divers bishops of Rome. 

But such as object not this succession of the church, 



OF THE MINISTRY. 161 

which yet most Protestants begin now to do, distinguish 
in this matter, affirming, that in a great apostasy, such as 
was that of the church of Home, God may raise up some 
singularly by his Spirit, who from the testimony of the 
scriptures perceiving the errors into which such as bear 
the name of Christians are fallen, may instruct and teach 
them, and then become authorized by the people's joining 
with and accepting of their ministry only. 

But they say, That where a church is reformed, such as 
they pretend the Protestant churches are, there an ordinary 
orderly call is necessary ; and that of the Spirit, as extraor- 
dinary, is not to be sought after. 

That the same immediate assistance of the Spirit is not 
necessary for ministers in a gathered church as well as in 
gathering one, I see no solid reason alleged for it : for 
surely Christ's promise was to be with his children to the 
end of the world, and they need him no less to preserve 
and guide his church and children than to gather and beget 
them. And truly this device of Satan, whereby he has 
got people to put the immediate guidings and leadings of 
God's Spirit as an extraordinary thing afar off, which their 
forefathers had, but which they now are neither to wait 
for nor expect, is a great cause of the growing apostasy 
upon the many gathered churches, and is one great reason 
why a dry, dead, barren, lifeless, spiritless ministry, which 
leavens the people into the same death, doth so much 
abound, and is so much overspreading even the Protestant 
nations. 

There is also another sort of Protestants, who, denying 
14* *L 



162 PROPOSITION X. 

the necessity of this succession, take another way ; affirm- 
ing, That such as have the benefit of the scriptures, any 
company of people agreeing in the principles of truth as 
they find them there declared, may constitute among them- 
selves a church, and may choose to themselves a pastor, 
who by the church thus constituted and consenting, is au- 
thorized, requiring only the assistance and concurrence of 
the pastors of the neighboring churches, if any such there 
be ; not so much as absolutely necessary to authorize, as 
decent for order's sake. Also they go so far as to affirm. 
That in a church so constituted, any gifted brother, as they 
call them, if he find himself qualified thereto, may instruct, 
exhort, and preach in the church ; though, as not having 
the pastoral office, he cannot administer those which they 
call their sacraments. 

To this I answer, That this was a good step out of the 
Babylonish darkness, and no doubt did proceed from a real 
discovery of the truth. But as to their pretended call from 
the scripture, I answer, The scripture gives a mere declara- 
tion of true things., but no call to particular persons ; so 
that though I believe the things there written to be true, 
and deny the errors which I find there testified against, 
yet as to those things which may be my particular duty, I 
am still to seek ; and therefore I can never be informed in 
the scripture whether I (such a one by name) ought to be 
a minister. And for the resolving this doubt I must needs 
recur to the inward and immediate testimony of the Spirit. 

Having thus far spoken of the call, I shall proceed next 
to treat of the qualifications and work of a true minister. 



OF THE MINISTRY. 168 

As I have placed the true call of a minister in the motion 
of the Holy Spirit, so is the power, life, and virtue thereof, 
and the pure grace of God that comes therefrom, the chief 
and most necessary qualification, without which he can no 
ways perform his duty, neither acceptably to God nor bene- 
ficially to men. 

That this grace and gift is a necessary qualification to a 
minister, is clear from that of the apostle Peter, 1 Pet. iv. 
10, 11, "As every man hath received the gift, even so 
minister the same one to another, as good stewards of the 
manifold grace of God. If any man speak, let him speak 
as the oracles of God : if any man minister, let him do it 
as of the ability which God giveth." But how can a man 
be a good steward of that which he hath not ? Can un- 
godly men, that are not gracious themselves, be good stew- 
ards of the manifold grace of God ? "If any man minis- 
ter, let him do it as of the ability that God giveth." Now 
what this ability is, is manifest by the former words, to wit, 
the gift received, and the grace whereof they are stewards. 
Neither can it be understood of a mere natural ability, be- 
cause man in this condition is said " not to know the things 
of God," and so he cannot minister them to others. And 
the following words show this also, in that he immediately 
subjoineth, " that God in all things may be glorified ; " but 
surely God is not glorified, but greatly dishonored, when 
natural men, from their mere natural ability, meddle in 
spiritual things, which they neither know nor understand. 

Though we make not human learning necessary, yet we 
are far from excluding true learning ; to wit, that learning 



164 PROPOSITION X. 

which proceedeth from the inward teachings and instruc- 
tions of the Spirit, whereby the soul learneth the secret 
ways of the Lord, becomes acquainted with many inward 
travails and exercises of the mind ; and learneth by a living- 
experience how to overcome evil, and the temptations of it, 
by following the Lord, and walking in his light, and wait- 
ing daily for wisdom and knowledge immediately from the 
revelation thereof; and so layeth up these heavenly and 
divine lessons in the good treasure of the heart, as honest 
Mary did the sayings which she heard, and things which 
she observed ; and also out of this treasure of the soul, as 
the good scribe, brings forth things new and old, according 
as the same Spirit moves, and gives true liberty, and as the 
glory of God requires, for whose glory the soul, which is 
the temple of God, learneth to do all things. This is that 
good learning which we think necessary to a true minister ; 
by and through which learning a man can well instruct, 
teach, and admonish in due season, and testify for God 
from a certain experience ; as did David, Solomon, and the 
holy prophets of old, and the blessed apostles of our Lord 
Jesus Christ, Who testified of what they had seen, heard, 
felt, and handled of the word of life, 1 John i. 1. 

But let us examine this literature, which they make so 
necessary to the being of a minister ; as in the first place, 
the knowledge of the tongues, at least the Latin, Greek, and 
Hebrew. The reason of this is, That they may read the 
scripture, which is their only rule, in the original languages, 
and thereby be the more capable to comment upon it, and 
interpret it, etc. That also which made this knowledge be 



OF THE MIXISTEY. 165 

the more prized by the primitive Protestants, was indeed 
the dark barbarity that was over the world in the centuries 
immediately preceding the reformation • the knowledge of 
the tongues being about that time, until it was even then 
restored by Erasmus and some others, almost lost and ex- 
tinct. And this barbarity was so much the more abominable, 
that the whole worship and prayers of the people were in 
the Latin tongue ; and among that vast number of priests, 
monks, and friars, scarce one of a thousand understood his 
breviary, or that mass which he daily read and repeated : 
the scripture being, not only to the people, but to the 
greater part of the clergy, even as to the literal knowledge 
of it, as a sealed book. I shall not at all discommend the 
zeal that the first reformers had against this Babylonish 
darkness, nor their pious endeavors to translate the holy 
scriptures : I do truly believe, according to their knowledge, 
that they did it candidly : and therefore to answer the just 
desires of those that desire to read them, and for other very 
good reasons, as maintaining a commerce and understand- 
ing among divers nations by these common languages, and 
others of that kind, we judge it necessary and commendable 
that there be public schools for the teaching and instructing 
such youth, as are inclinable thereunto, in the languages. 

But all this will not make it a necessary qualification to 
a minister, far less & more necessary qualification than the 
grace of God and his Spirit ; because the Spirit and grace 
of God can make up this want in the most rustic and igno- 
rant ; but this knowledge can no ways make up the want of 
the Spirit in the most learned and eloquent. For all that 



166 PROPOSITION X. 

which man by his own industry, learning and knowledge 
in the languages, can interpret of the scriptures, or find 
out, is nothing without the Spirit ; he cannot be certain, 
but may still miss of the sense of it : whereas a poor man, 
that knoweth not a letter, when he heareth the scriptures 
read, by the same Spirit he can say, This is true ; and by 
the same Spirit he can understand, open, and interpret it, 
if need be : yea, finding his condition to answer the con- 
dition and experience of the saints of old, he knoweth and 
possesseth the truths there delivered, because they are sealed 
and witnessed in his own heart by the same Spirit. And 
this we have plentiful experience of in many of those illiter- 
ate men, whom God hath raised up to be ministers in his 
church in this day ; so that some such, by his Spirit, have 
corrected some of the errors of the translators. I know 
myself a poor shoemaker, that cannot read a word, who 
being assaulted with a false citation of scripture, from a 
public professor of divinity, before the magistrate of a city, 
when he had been taken up for preaching to some few that 
came to hear him ; I say, I know such a one, and he is yet . 
alive, who though the professor, who also is esteemed a 
learned man, constantly asserted his saying to be a scrip- 
ture sentence, yet the poor man affirmed, not through any 
certain letter-knowledge he had of it, but from the most 
certain evidence of the Spirit in himself, that the professor 
was mistaken ; and that the Spirit of God never said any 
such thing as the other affirmed : and the Bible being brought, 
it was found as the poor shoemaker bad said. 

The second part of their literature is logic and philosophy, 



OF THE MINISTRY. 167 

an art so little needful to a true minister, that if one that 
conies to be a true minister hath had it, it is safest for him 
to forget and lose it ; for it is the root and ground of all 
contention and debate, and the way to make a thing a great 
deal darker, than clearer : yea, it often hinders man from 
a clear understanding of things that his own reason would 
give him. 

If it be urged, That thereby the truth may be maintained 
and confirmed, and heretics confuted ; I answer, The truth, 
in men truly rational, needeth not the help thereof; and 
such as are obstinate, this will not convince ; for by this 
they may learn twenty tricks and distinctions, how to shut 
out the truth : and the truth proceeding from an honest 
heart, and spoken forth from the virtue and Spirit of God, 
will have more influence, and take sooner and more effect- 
ually, than by a thousand demonstrations of logic ; as that 
heathen philosopher acknowledged, who, disputing with 
the Christian bishops in the council of Nice, was so subtle, 
that he could not be overcome by them ; but yet by a few 
words spoken by a simple old rustic, was presently con- 
vinced and converted to the Christian faith ; and being en 
quired how he came to yield to that ignorant old man, and 
not to the bishops ; he said, That they contended with him 
in his own way, and he could still give words for words ; 
but there came from the old man that virtue, which he was 
not able toresist. This secret virtue and power ought to 
be the logic and philosophy wherewith a true Christian 
minister should be furnished ; and for which they need not 
be beholden to Aristotle. As to natural lo^ic, by which 



168 PROPOSITION X. 

rational men, without that art and rules, or sophistical 
learning, deduce a certain conclusion out of true proposi- 
tions, which scarce any man of reason wants, we deny not 
the use of it ; and I have sometimes used it in this trea- 
tise. 

The main part of their literature is school- divinity, 
which is man in his first, fallen, natural state, pleasing 
himself with some notions of truth, and adorning them 
with his own sensual and carnal wisdom, because he thinks 
the simplicity of the truth too low and mean a thing for 
him ; multiplying a thousand difficult and needless ques- 
tions, and endless contentions and debates. Ail which, he 
who perfectly knoweth, is so much the farther from receiv- 
ing, understanding, or learning the truth, as it is in its own 
naked simplicity ; because he is full, learned, rich, and wise 
in his own conceit. The volumes that have been written 
about it, a man in his whole age could scarce read, though 
he lived* to be very old ; and when he has read them all, he 
has but wrought himself a great deal more vexation and 
trouble of spirit than he had before. 

They make the scripture the text of all this mass ; and 
it is concerning the sense of it that their voluminous de- 
bates arise. But a man of a good upright heart may learn 
more in half an hour, and be more certain of it, by waiting 
upon God, and his Spirit in the heart, than by reading a 
thousand of their volumes ; which by filling his head with 
many needless imaginations, may well stagger his faith, 
but never confirm it : and indeed those that give themselves 
most to it, are most capable to fall into error, as appeareth 



OF THE MINISTRY. 169 

by the example of Origen, who, by his learning, was one 
of the first, that falling into this way of interpreting the 
scriptures, wrote so many volumes, and in them so many 
errors, as very much troubled the church. Also Arius, led 
by this curiosity and human scrutiny, despising the sim- 
plicity of the gospel, fell into his error, which was the cause 
of that horrible heresy which so much troubled the church. 
Methinks the simplicity, plainness, and brevity of the scrip- 
tures themselves, should be a sufficient reproof for such a 
science ; and the apostles, being honest, plain, illiterate men, 
may be better understood by such kind of men now, than 
with all that mass of scholastic stuff, which neither Peter, 
nor Paul, nor John, ever thought of. 

Now, though the grossest of these abuses be swept aw r ay 
by Protestants ; yet the evil root still remains, and is nour- 
ished and upheld ; and the science kept up, as being deemed 
necessary for a minister ; while the pure learning of the 
Spirit of truth is despised and neglected. And so he that 
is to be a minister, must learn this art, that he may from 
a verse of scripture, by adding his own conceptions to it, 
each Sabbath-day, as they call it, or oftener, make a dis- 
course for an hour long ; and this is called the preaching 
of the word : whereas the gift, grace, and Spirit of God, 
to teach, open, and instruct, and to preach a word in season, 
is neglected. But what availeth all this? Is it not all but 
as death, without the power, life and spirit of Christianity, 
which is the marrow and substance of a Christian ministry 1 
And he that hath this, and can speak from it, though he be 
a poo* shepherd, or a fisherman, and ignorant of all that 
15 



170 PROPOSITION X. 

learning, and of all those questions and notions ; yet speak- 
ing from the Spirit, his ministry will have more influence 
towards the converting of a sinner unto God, than all of 
them who are learned after the flesh. 

And if in any age, since the apostles' days, God hath 
purposed to show his power by weak instruments, for the 
battering down of carnal wisdom, and restoring again the 
ancient simplicity of truth, this is it. For in our day, God 
hath raised up witnesses for himself, as he did fishermen 
of old ; many, yea, most of whom, are laboring and me- 
chanic men, who, altogether without that learning, have, 
by the power and Spirit of God, struck at the very root 
and ground of Babylon ; and in the strength and might 
of this power, have gathered thousands, by reaching their 
consciences, into the same power and life, who, as to the 
outward part, have been far more knowing than they, yet 
not able to resist the virtue that proceeded from them. Of 
which I myself am a true witness; and can declare from 
certain experience, because my heart hath been often greatly 
broken and tendered by that virtuous life that proceeded 
from the powerful ministry of those illiterate men ; so that 
by their very countenance, as w^ell as words, I have felt 
the evil in me often chained down, and the good reached to 
and raised. What shall I then say to you, who are lovers 
of learning, and admirers of knowledge ? Was not I also 
a lover and admirer of it, who also sought after it, accord- 
ing to my age and capacity ? But it pleased God, in his 
unutterable love, early to withstand my vain endeavors, 
while I was yet but eighteen years of age ; and made me 



OF THE MINISTRY. 171 

seriously to consider, that without holiness and regener- 
ation, no man can see God ; and that the fear of the Lord 
is the beginning of wisdom, and to depart from iniquit} , a 
good understanding ; and how much knowledge puffeth up, 
and leadeth away from that inward quietness, stillness, and 
humility of mind, where the Lord appears, and his heavenly 
wisdom is revealed. If ye consider these things, then will 
ye say with me, that all this learning, wisdom, and knowl- 
edge, gathered in this fallen nature, is but as dross, in com- 
parison of the cross of Christ; especially being destitute 
of that power, life, and virtue, which I perceived these 
despised (because illiterate) witnesses of God to be filled 
with : and therefore seeing, that in and among them, I, 
with many others, have found the heavenly food that gives 
contentment, let my soul seek after this learning, and wait 
for it for ever. 

Having thus spoken of the call and qualifications of a 
gospel-minister, that which comes next to be considered, is, 
What his proper work is, how, and by what rule, he is to 
be ordered ? We walk still upon the same foundation, and 
lean always upon the immediate assistance and influence 
of that Holy Spirit, which God hath given his children, to 
teach them all things, and lead them in all things : which 
Spirit, being the Spirit of order, and not of confusion, leads 
us, and as many as follow it, into such a comely and decent 
order as becometh the church of God. In a true church 
of Christ, gathered together by God, not only into the be- 
lief of the principles of truth, but also into the power, life, 
and Spirit of Christ, the Spirit of God is the orderer, ruler, 



172 PROPOSITION X. 

and governor ; as in each particular, so in the general. 
And when they assemble together to wait upon God, and 
to worship and adore him ; then such as the Spirit sets 
apart for the ministry, by its divine power and influence 
opening their mouths, and giving them to exhort, reprove, 
and instruct with virtue and power ; these are thus ordained 
of God and admitted into the ministry, and their brethren 
cannot but hear them, receive them, and also honor them, 
for their work's sake. And so this is not monopolized by 
a certain kind of men, as the clergy (who are to that pur- 
pose educated and brought up), and the rest to be despised 
as laics ; but it is left to the free gift of God to choose any 
whom he seeth meet thereunto, whether rich or poor, ser- 
vant or master, young or old, yea, male or female. 

But if it be objected here, That I seem hereby to make 
no distinction at all betwixt ministers and others ; which 
is contrary to the apostle's saying, 1 Cor. xii. 29, " Are all 
apostles ? Are all prophets ? Are all teachers ? " Also 
that the apostle not only distinguished the ministers of 
the church in general from the rest of the members, but 
also from themselves ; as naming them distinctly and sepa- 
rately, apostles, prophets, evangelists, pastors, teachers, etc. 

I answer ; It is apparent, that this diversity of names is 
not to distinguish separate offices, but to denote the different 
and various operations of the Spirit ; a manner of speech 
frequent with the apostle Paul, wherein he sometimes ex- 
patiates to the illustrating of the glory and praise of God's 
grace : as in particular, Rom. xii. 6 : ' Having then gifts 
differing according to the grace that is given us, whether 



OF THE MINISTRY. 173 

prophecy, let us prophesy according to the proportion of 
faith ; or ministry, let us wait on our ministering ; or he 
that teacheth, on teaching ; or he that exhorteth, on exhor- 
tation.' 7 ]S"ow none will say from all this, that these are 
distinct offices, or do not or may not coincide in one person, 
as may all those other things mentioned by him in the sub- 
sequent verses, viz., Of loving, being kindly affectioned, 
fervency of spirit, hospitality, diligence, blessing, rejoicing, 
etc., which he yet numbers forth as different gifts of the 
Spirit, and according to this objection might be placed as 
distinct and separate offices. 

In these very places mentioned it is clear that it is no 
real distinction of separate offices ; because all acknowledge, 
that pastors and teachers are one and the same, and coin- 
cide in the same office and person ; and therefore may be 
said so of the rest. For prophecy as it signifies the fore- 
telling of things to come, is indeed a distinct gift, but no 
distinct office ; and it both may be and hath been given of 
God to some, that not only have been pastors and teachers, 
but also to some of the laics. Prophecyin the other sense, 
to wit, as it signifies a speaking from the Spirit of truth, is 
not peculiar only to pastors and teachers, w^ho ought so to 
prophesy ; but even a common privilege to the saints. That 
prophesying, in this sense, may be common to all saints, 
appears by verse 39, of the same chapter, where the apostle 
speaking to all in general, saith, " Wherefore, brethren, 
covet to prophesy ;" and verse 1, he exhorts them saying, 
" Desire spiritual gifts, but rather that ye may prophesy." 

As to evangelists the same may be said for whoever 
15* 



174 PROPOSITION X. 

preacheth the gospel is really an evangelist, and so conse- 
quently every true minister of the gospel is one ; else what 
proper office can they assign to it, unless they should affirm 
that none were evangelists but Matthew, Mark, Luke, and 
John, who wrote the account of Christ's life and sufferings ? 
and then it were neither a particular office, seeing John and 
Matthew were apostles, Mark and Luke pastors and teach- 
ers, so that there they coincided in one. And indeed it is 
absurd to think, that upon that particular account the apos- 
tle used the word evangelists. Calvin acknowledged, that 
such as preach the gospel in purity, after some time of apos- 
tasy, may be truly called evangelist, and therefore saith, 
that there were apostles in his time ; and hence the Protes- 
tants at their first coming forth, termed themselves evan- 
gelici, or evangelics. 

Lastly, an apostle, if we look to the etymology of the 
word, signifies one that is sent ; and in respect every true 
minister is sent of God, in so far he is an apostle ; though 
the twelve, because of their being specially sent of Christ, 
were therefore called apostles by way of excellency. And 
yet that there was no limitation to such a number appears, 
because after that number was filled up, the apostle Paul 
was afterwards so called; therefore we judge that these are 
no distinct separate offices, but only names used upon occa- 
sion to express the more eminent arising and shining forth 
of God's grace. As if any minister of Christ should now 
proselyte and turn a whole nation to the Christian faith, 
though he had no distinct office, yet I doubt not but both 
Papists and Protestants would judge it tolerable to call 



OF THE MINISTRY. 175 

such an one an apostle, or an evangelist ; for on this ac- 
count the Jesuits call some of their sect apostles of India 
and of Japan ; and Calvin testifies that there were apostles 
and evangelists in his time, in respect to the reformation ; 
upon which account also we have known John Knox often 
called the apostle of Scotland. So that we conclude that 
ministers, pastors, or teachers do comprehend all, and that 
the office is but one, and therefore in that respect we judge 
there ought to be no precedency among them. 

If I seem to make no distinction betwixt the minister 
and people, I answer, If it be understood of a liberty to 
speak or prophesy by the Spirit, I say all may do that, 
when moved thereunto, as above is shown; but we do be- 
lieve and affirm that some are more particularly called to 
the work of the ministry, and therefore are fitted of the 
Lord for that purpose ; whose work is more constantly and 
particularly to instruct, exhort, admonish, oversee, and 
watch over their brethren ; and that as there is something 
more incumbent upon them in that respect than upon every 
common believer, so also, as in that relation, there is due 
to them from the flock such obedience and subjection as is 
mentioned in these testimonies of the scripture, Heb. xiii. 
17 ; 1 Thess. v. 12, 13 ; 1 Tim. v. It ; 1 Pet. v. 5. Also 
besides these who are thus particularly called to the minis- 
try and constant labor in the word and doctrine, there are 
also the elders, who though they be not moved to a frequent 
testimony by way of declaration in words, yet as such are 
grown up in the experience of the blessed work of truth in 
their hearts, they watch over and privately admonish the 



176 PROPOSITION X. 

young, take care for the widows, the poor, and fatherless, 
and look that nothing be wanting, but that peace, love, 
unity, concord, and soundness be preserved in the church 
of Christ ; and this answers to the deacons mentioned 
Acts vi. 

That which we oppose, is the distinction of laity and 
clergy, which in the scripture is not to be found, whereby 
none are admitted unto the work of the ministry but such 
as are educated at schools on purpose. And so he that is 
a scholar thus bred up must not have any honest trade 
whereby to get him a livelihood, if he once intend for 
the ministry, but he must see to get him a place, and then 
he hath his set hire for a livelihood to him. He must also 
be distinguished from the rest by the color of his clothes ; 
for he must only wear black, and must be a master of arts. 

As this manner of separating men for the ministry is 
nothing like the church in the apostles' days, so great evils 
have and do follow upon it. For first, Parents seeing both 
the honor and profit that attends the clergy, do allot their 
children sometimes from their infancy to it, and so breed 
them up on purpose. And others, come to age, upon the 
same account betake them to the same trade, and having 
these natural and acquired parts that are judged the neces- 
sary qualifications of a minister, are thereby admitted, and 
so are bred up in idleness and pleasure, thinking it a dis- 
grace for them to work with their hands ; and so just study 
a little out of their books, to make a discourse once or twice 
a week during the running of an hour-glass, whereas the 
gift, grace, and Spirit of God, to call and qualify for the 



OF THE MINISTRY. 177 

ministry, is neglected and overlooked. And many covetous, 
corrupt, earthly, carnal men, having a mere show and form, 
but strangers to, and utterly ignorant of, the inward work 
of grace upon their hearts, are brought in and intrude them- 
selves, and so through them death, barrenness, and dark- 
ness, and by consequence, superstition, error, and idolatry 
hare entered and leavened the church. And they that will 
narrowly observe, shall find that it was thus the apostasy 
came to take place. 

From this distinction of laity and clergy this abuse also 
follows, that good, honest, mechanic men, and others who 
have not learned the art and trade of preaching, and so are 
not licentiated according to these rules they prescribe unto 
themselves ; such, I say, being possessed with a false 
opinion that it is not lawful for them to meddle with the 
ministry, nor that they are any ways fit for it, because of 
the defect of that literature, do thereby neglect the gift in 
themselves, and quench many times the pure breathings of 
the Spirit of God in their hearts ; which, if given way to, 
might prove much more for the edification of the church 
than many of the conned sermons of the learned. And all 
this is done by men pretending to be Christians, who glory 
that the first preachers and propagators of their religion 
were such kind of plain mechanic men, and illiterate. And 
even Protestants do no less than Papists exclude such kind 
of men from being ministers among them, and thus limit 
the Spirit and gift of God ; though their own histories de- 
clare how that kind of illiterate men did, without learning, 

M 



178 PROPOSITION X. 

by the Spirit of God, greatly contribute in divers places to 
the Reformation. 

The last thing to be considered is, concerning the main- 
tenance of a gospel minister ; but before I proceed, I judge 
it fit to speak something in short concerning the preaching 
of women. Seeing male and female are one in Christ Jesus, 
and that he gives his Spirit no less to one than to the other, 
when God moveth by his Spirit in a woman, we judge it 
no ways unlawful for her to preach in the assemblies of 
God's people. Neither think we that of Paul, 1 Cor. xiv. 
34, to reprove the inconsiderate and talkative women among 
the Corinthians, who troubled the church of Christ with 
their unprofitable questions, or that, 1 Tim. ii. 11, 12, that 
" women ought to learn in silence, not usurping authority 
over the man," any ways repugnant to this doctrine; be- 
cause it is clear that women have prophesied and preached 
in the church, else had that saying of Joel been ill applied 
by Peter, Acts ii. It. " Your sons and your daughters 
shall prophesy, and on my handmaidens I will pour out in 
those days of my Spirit, and they shall prophesy. 7 ' And 
seeing Paul himself, in the same epistle to the Corinthians, 
giveth rules how women should behave themselves in their 
public preaching and praying, it would be a manifest con- 
tradiction, if that other place were taken in a larger sense. 
And the same Paul speaks of a woman that labored with 
him in the work of the gospel : and it is written that Philip 
had four daughters that prophesied. And lastly, It hath 
been observed, that God hath effectually in this day con- 
verted many souls by the ministry of women ; and by them 



OF THE MINISTRY. 179 

also frequently comforted the souls of his children ; which 
manifest experience puts the thing beyond all controversy. 

Concerning the maintenance of ministers, we freely ac- 
knowledge, as the proposition holds forth, that there is an 
obligation upon such to whom God sends, or among whom 
he raiseth up a minister, that, if need be, they minister to 
his necessities, and that it is lawful for him to receive what 
is necessary and convenient. But Christ when he sent 
forth his apostles, said, " Freely ye have received, freely 
give/ 7 Matt. x. 8, and yet they had liberty to receive meat 
and drink from such as offered them, to supply their need. 
Which shows that they were not to seek or require any- 
thing by force, or make a bargain beforehand, as the preach- 
ers as well among Papists as Protestants do in these da} r s, 
who will not preach to any until they be first sure of so 
much a year ; but on the contrary, these were to do their 
duty, and freely to communicate as the Lord should order 
them, what they had received, without seeking or expect- 
ing a reward. 

The scripture testimonies that urge this are in the same 
nature as those that press charity and liberality towards 
the poor, and command hospitality, etc., but these are not 
nor can be stinted to a certain quantity, because they are 
deeds merely voluntary, where the obedience to the com- 
mand lieth in the good will of the giver, and not in the 
matter of the thing given, as Christ showeth in the ex- 
ample of the widow's mite. So that though there be an 
obligation upon Christians to minister of outward things to 
their ministers, yet there can be no definition of the quan- 



180 PROPOSITION X. 

tit j but by the giver's own consent, and a little from one 
may more truly fulfil the obligation than a great deal from 
another. 

But it is usually objected, That Christians are become so 
hard-hearted, and generally so little heed spiritual things, 
that if ministers had not a settled maintenance secured them, 
they and their families might starve for want of bread. 

This objection might have some weight as to a carnal 
ministry, made up of natural men, who have no life, 
power, nor virtue with them, and so may insinuate some 
need of such a maintenance for such a ministry ; but it 
saith nothing as to such as are called and sent of God, who 
sends no man a wayfaring upon his own charges ; and so 
go forth in the authority and power of God, to turn people 
from darkness to light ; for such can trust to him that 
sendeth them, and do believe that he will provide for them, 
knowing that he requireth nothing of any but what he 
giveth power to perform ; and so when they return, if he 
inquire, can say they wanted nothing. And such also 
when they stay in a place, being immediately furnished by 
God, and not needing to borrow what they preach from 
books, and take up their time that way, fall a working at 
their lawful employments and labor with their hands, as 
Paul did when he gathered the church at Corinth. And 
indeed if this objection had any weight, the apostles and 
primitive pastors should never have gone forth to convert 
the nations, for fear of want. Doth not the doctrine of 
Christ teach us to venture all, and part with all, to serve 
God? Can they then be accounted ministers of Christ - 



OF THE MINISTEY. 181 

who are afraid to preach him lest they get not money for 
it, or will not do it until they be sure of their payment ? 
What serves the ministry for but to perfect the saints, and 
so to convert them from that hard-heartedness ? 

But by keeping up of this kind of maintenance for the 
ministry and clergymen, so called, there is a first bait laid 
for covetousness, which is idolatry, and of all things most 
hurtful ; so that for covetousness' sake, many, being led by 
the desire of filthy lucre, do apply themselves to be minis- 
ters, that they may get a livelihood by it. The scandal 
that by these means is raised among Christians is manifest. 
For though they pretend, at their accepting of and entering 
into their church, that they have nothing before them but 
the glory of God and the salvation of souls ; yet if a richer 
benefice offer itself, they presently find it more for God's 
glory to remove from the first, and go thither. And thus 
they make no difficulty often to change, while notwithstand- 
ing they accuse us that we allow ministers to go from place 
to place, and not to be tied to one place ; but we allow this 
not for the gaining of money, but as moved of God. For 
if a minister be called to minister in a particular place, he 
ought not to leave it, except God call him from it, and then 
he ought to obey : for we make the will of God inwardly 
revealed, and not the love of money and more gain, the 
ground of removing. 

The sum then of what is said is, That the ministry that 
we have pleaded for, and which also the Lord hath raised 
up among us is, in all its parts, like the true ministry of 
the apostles and primitive church. 
16 



182 PROPOSITION X. 

The ministers we plead for, are such as are immediately 
called and sent forth by Christ and his Spirit ; are actuated 
and led by God's Spirit, and by the power and operation 
of his grace in their hearts, are in some measure converted 
and regenerate, and so are good, holy, and gracious men ; 
such as labor in the work of the ministry, not from their 
own mere natural strength and ability, but as they are 
moved, assisted, and influenced by the Spirit of God, and 
minister according to the gift received ; such as, being holy 
and humble, contend not for precedency and priority, bat 
rather strive to prefer one another, and serve one another 
in love, neither desire to be distinguished from the rest, nor 
yet to be called of men master ; such as having freely re- 
ceived, freely give ; who seek no man's goods, but seek 
them, and the salvation of their souls ; whose hands sup- 
ply their own necessities, working honestly for bread to 
themselves and their families : and if at any time they be 
called of God, so as the work of the Lord hinder them 
from the use of their trades, take what is freely given them 
by such to whom they have communicated spirituals ; and 
having food and raiment, are therewith coutent. Such 
were the holy prophets and apostles. 



PROPOSITION XL 

CONCERNING WOESHIP. 

ALL true and acceptable worship to God is offered in the 
inward and immediate moving and drawing* of his own 
Spirit, which is neither limited to places, times, nor per- 
sons. For though we are to worship him always, and 
continually to fear before him ; yet as to the outward 
signification thereof, in prayers, praises, or preachings, we 
ought not to do it in our own will, where and when we 
will ; but where and when -we are moved thereunto by the 
stirring and secret inspiration of the Spirit of God in our 
hearts ; which God heareth and accepteth of, and is never 
wanting to move us thereunto, when need is ; of which he 
himself is the alone proper judge. All other worship then, 
both praises, prayers, or preachings, which man sets about 
in his own will, and at his own appointment, which he can 
both begin and end at his pleasure, do or leave undone as 
himself seeth meet, whether they be a prescribed form, as 
a liturgy, etc., or prayers conceived extempore by the natu- 
ral strength and faculty of the mind, they are all but super- 
stition, will-worship, and abominable idolatry in the sight 
of God, which are now to be denied and rejected, and sepa- 
rated from, in this day of his spiritual arising: however it 

183 



184 PROPOSITION XI. 

might have pleased him (who winked at the times of igno- 
rance with a respect to the simplicity and integrity of some 
and of his own innocent seed, which lay as it were buried 
in the hearts of men under that mass of superstition) to 
blow upon the dead and dry bones, and to raise some 
breathings of his own, and answer them ; and that until 
the day should more clearly dawn and break forth. 



Let it be considered, that what is here affirmed, is spoken 
of the worship of God in these gospel-times, and not of the 
worship that was under or before the law ; for the particu- 
lar commands of God to men then, are not sufficient to 
authorize us now to do the same things ; else we might be 
supposed at present acceptably to offer sacrifice as they did, 
which all acknowledge to be ceased. So that what might 
have been both commendable and acceptable under the law, 
may justly now be charged with superstition. 

Albeit I say, that this worship is neither limited to times, 
places, nor persons ; yet I would not be understood, as if 
I intended the putting away of all set times and places to 
worship : God forbid I should think of such an opinion. 
Nay, we are none of those that forsake the assembling of 
ourselves together ; but have certain times and places, in 
which we carefully meet together, nor can we be driven 
therefrom by the threats and persecutions of men, to wait 
upon God, and worship him. To meet together we think 
necessary for the people of God ; because, so long as we 
are clothed with this outward tabernacle, there is a necessity 



OF WORSHIP. 185 

to the entertaining of a joint and visible fellowship, and 
hearing of an outward testimony for God, and seeing of 
the faces of one another, that we concur with our persons 
as well as spirits. 

But the limitation we condemn, is, that whereas the Spirit 
of God should be the immediate mover and influencer of 
man in the particular acts of worship, when the saints are 
met together, this Spirit is limited in its operations by 
setting up a particular man or men to preach and pray in 
man's will ; and all the rest are excluded from so much as 
believing that they are to wait for God's Spirit to move 
them in such things ; and so they neglecting that in them- 
selves which should quicken them, and not waiting to feel 
the pure breathings of God's Spirit, so as to obey them, 
are led merely to depend upon the preacher, and hear what 
he will say. These preachers thus set apart come not thither 
to meet with the Lord, and to wait for the inward motions 
and operations^of his Spirit; and so to pray as they feel 
the Spirit to breathe through them, and in them ; and to 
preach, as they find themselves moved by God's Spirit, and 
as he gives utterance, so as to speak a word in season to 
refresh weary souls, and as the present condition and state 
of the people's hearts require ; suffering God by his Spirit 
both to prepare people's hearts, and also give the preacher 
to speak what may be fit and seasonable for them ; but he 
[viz., the preacher] without waiting or feeling the inward 
influence of the Spirit of God, declaims what he has pre- 
pared, whether it be fit or seasonable for the people's con- 
16* 



186 PROPOSITION XI. 

dition, or not ; and when he has ended his sermon, he saith 
his prayer also in his own will. 

We are not against set times for worship : only these 
times being appointed for outward convenience, we ina;y 
not therefore think with the Papists, that these days are 
holy, and lead people into a superstitious observation of 
them ; being persuaded that all days are alike holy in the 
sight of God. We, not seeing any ground in scripture for 
it, cannot be so superstitious as to believe that either the 
Jewish sabbath now continues, or that the first day of the 
week is the anti-type thereof, or the true Christian sabbath ; 
which we believe to have a more spiritual sense : and there- 
fore we know no moral obligation by the fourth command, 
or elsewhere, to keep the first day of the w£ek more than 
any other, or any holiness inherent in it. But forasmuch 
as it is necessary that there be some time set apart for the 
saints to meet together to wait upon God ; and that it is 
fit at some times they be freed from their other outward 
affairs ; and that reason and equity doth allow that servants 
and beasts have some time allowed them to be eased from 
their continual labor ; and that it appears that the apostles 
and primitive Christians did use the first day of the week 
for these purposes ; we find ourselves sufficiently moved for 
these causes to do so also, without superstitiously straining 
the scriptures for another reason. And though we there- 
fore meet, and^ abstain from working upon this day, yet 
doth, not that hinder us from having meetings also for wor- 
ship at other times. 

Though according to the knowledge of God, revealed 



OF WOKS HIP. 187 

unto us by the Spirit, through that more full dispensation 
of light which vre believe the Lord hath brought about in 
this day, we judge it our duty to hold forth that pure and 
spiritual worship which is acceptable to God, and answer- 
able to the testimony of Christ and his apostles, and like- 
wise to testify against and deny not only manifest super- 
stition and idolatry, but also all formal will worship, which 
stands not in the power of God ; yet, I say, we do not deny 
the whole worship of all those that have borne the name of 
Christians even in the apostasy, as if God had never heard 
their prayers, nor accepted any of them : God forbid we 
should be so void of charity ! The Popish mass and vespers 
I do believe to be, as to the matter of them, abominable 
idolatry and superstition, and so also believe the Protes- 
tants ; yet will neither I nor they affirm, that in the dark- 
ness of Popery no upright-hearted men, though zealous in 
these abominations, have been heard of God, or accepted 
of him. Who can deny but that both Bernard and Bona- 
venture, Taulerus, Thomas a Kempis, and divers others 
have both known and tasted of the love of God, and felt 
the power and virtue of God's Spirit working with them 
for their salvation ? And yet ought we not to forsake and 
deny those superstitions which they were found in ? So 
likewise, though we should confess that through the mercy 
and wonderful condescension of God, there have been up- 
right in heart both among Papists and Protestants, yet can 
we not therefore approve of their way in the general, or 
not gg on to the upholding of that spiritual worship, which 
(he Lord is calling all to, and so to the testifying against 
whatsoever stands in the way of it. 



188 PROPOSITION XI. 

As to the public worship, we judge it the duty of all to 
be diligent in the assembling of themselves together, and, 
when assembled, the great work of one and all ought to be 
to wait upon God ; and returning out of their own thoughts 
and imaginations, to feel the Lord's presence, and know a 
gathering into his name indeed, where he is in the midst, 
according to his promise. And as every one is thus gath- 
ered, and so met together inwardly in their spirits, as well 
as outwardly in their persons, there the secret power and 
virtue of life is known to refresh the soul, and the pure 
motions and breathings of God's Spirit are felt to arise ; 
from which, ,as words of declaration, prayers or praises 
arise, the acceptable worship is known, which edifies the 
church, and is well-pleasing to God. And no man here 
limits the Spirit of God, nor bringeth forth his own conned 
and gathered matter ; but every one puts that forth which 
the Lord puts into their hearts : and it is uttered forth not 
in man's will and wisdom ; but in the evidence and demon- 
stration of the Spirit, and of power. Yea, though there 
be not a word spoken, yet is the true spiritual worship per- 
formed, and the body of Christ edified ; yea, it may, and 
hath often fallen out among us, that divers meetings have 
passed without one word ; and yet our souls have been greatly 
edified and refreshed, and our hearts wonderfully overcome 
with the secret sense of God's power and Spirit, which 
without words hath been ministered from one vessel to 
another. This is indeed strange and incredible to the mere 
natural and carnally-minded man, who will be apt to ^udge 
all time lost where there is not something spoken that is 
obvious to the outward senses. 



OF WORSHIP. 189 

.As there £an be nothing more opposite to the natural 
will and wisdom of man than this silent waiting upon 
God, so neither can it be obtained, nor rightly compre- 
hended by man, but as he layeth down his own wisdom 
and will, so as to be content to be thoroughly subject -to 
God. And therefore it was not preached, nor can be so 
practised, but by such as find no outward ceremony, no 
observations, no words, yea, not the best and purest words, 
even the words of scripture, able to satisfy their weary 
and afflicted souls : because where all these may be, the life, 
power, and virtue, which make such things effectual, may 
be wanting. Such, I say, were necessitated to cease from 
all externals, and to be silent before the Lord ; and being 
directed to that inward principle of life and light in them- 
selves, as the most excellent teacher, which " can 

Isa. xxx. 20. 

never be removed into a corner," came thereby 
to be taught to wait upon God in the measure of life and 
grace received from him, and to cease from their own for- 
ward words and actings, in the natural willing and com- 
prehension, and feel after this inward seed of life; that, as 
it mo vet h they may move with it, and be actuated by its 
power, and influenced, whether to pray, preach, or sing. 

And so from this principle of man's being silent, and not 
acting in the things of God of himself, until thus actuated 
by God's light and grace in the heart, did naturally spring 
that manner of sitting silent together, and waiting" together 
upon the Lord. For many thus principled, meeting to- 
gether in the pure fear of the Lord, did not apply them- 
selves presently to speak, pray, or sing, etc., being afraid 



190 PROPOSITION XI. 

to be found acting forwardly in their own wills ; but each 
made it their work to retire inwardly to the measure of 
grace in themselves, not being only silent as to words, but 
even abstaining from all their own thoughts, imaginations, 
and desires ; so watching in a holy dependence upon the 
Lord, and meeting together not only outwardly in one 
place, but thus inwardly in one Spirit, and in one name of 
Jesus, which is his power and virtue, they come thereby 
to enjoy and feel the arisings of this life, which, as it pre- 
vails in each one, becomes as a flood of refreshment, and 
overspreads the whole meeting : for man, and man's part 
and wisdom, being denied and chained down in every in- 
dividual, and God exalted, and his grace in dominion in 
the heart, thus his name comes to be one in all, and his 
glory breaks forth and covers all ; and there is such a holy 
awe and reverence upon every soul, that if the natural 
part should arise in any, or the wise part, or what is not 
one with the life, it would presently be chained down, and 
judged out. And when any are, through the breaking 
forth of this power, constrained to utter a sentence of ex- 
hortation or praise, or to breathe to the Lord in prayer, 
Prov. xxvii. ^ nen a ^ are sensible of it ; for the same life in 

19 - them answers to it, " as in water face answer- 

eth to face." 

This is that divine and spiritual worship which the world 
neither knoweth nor understandeth, which the vulture's 
eye seeth not into. Yet many and great are the advan- 
tages, which my soul, with many others, hath tasted . of 
hereby, and which would be found of all such as would 



OF WORSHIP. 191 

seriously apply themselves hereunto: for, when people are 
gathered thus together, not merely to hear men, & 

nor depend upon them, but all are inwardly XXY1, 3 - 
taught to stay their minds upon the Lord, and wait for his 
appearance in their hearts ; thereby the forward working 
of the spirit of man is stayed and hindered from mixing 
itself with the worship of God ; and the form of this wor- 
ship is so naked and void of all outward and worldly splen- 
dor, that all occasion for man's wisdom to be exercised in 
that superstition and idolatry hath no lodging here ; and 
so there being also an inward quietness and retiredness of 
mind, the witness of God ariseth in the heart, and the 
light of Christ shineth, whereby the soul cometh to see its 
own condition. And there being many joined together in 
this same work, there is an inward travail and wrestling; 
and also, as the measure of grace is abode in, an overcom- 
ing of the power and spirit of darkness ; and thus we are 
often greatly strengthened and renewed in the spirits of 
our minds without a word, and we enjoy and possess the 
holy fellowship and communion of the body and Eph. iv. 23. 
blood of Christ, by which our inward man is nourished and 
fed ; which makes us not to dote upon outward water, and 
bread and wine, in our spiritual things. 

Now as many thus gathered together grow up in the 
strength, power, and virtue of truth, and as truth comes 
thus to have victory and dominion in their souls, then they 
receive an utterance, and speak steadily to the edification 
of their brethren, and the pure life hath a free passage 
through them, and what is thus spoken edifieth the body 



192 PROPOSITION XI. 

indeed. Such is the evident certainty of that divine 
strength that is communicated by thus meeting together 
and waiting in silence upon God, that sometimes when one 
hath come in that hath been unwatchful and wandering in 
his mind, or suddenly out of the hurry of outward busi- 
ness, and so not inwardly gathered with the rest, so soon 
as he retires himself inwardly, this power being in a good 
measure raised in the whole meeting will suddenly lay hold 
upon his spirit, and wonderfully help to raise up the good 
in him and beget him into the sense of the same power, to 
the melting and warming of his heart ; even as the warmth 
would take hold upon a man that is cold coming in to a 
stove, or as a flame will lay hold upon some little combus- 
tible matter being near unto it. 

Yea, if it fall out that several met together be straying 
in their minds though outwardly silent, and so wandering 
from the measure of grace in themselves, which through 
the working of the enemy and negligence of some, may 
fall out ; if either one come in, or may be in, who is watch- 
ful, and in whom the life is raised in a great measure, as 
that one keeps his place he will feel a secret travail for the 
rest in a sympathy with the seed which is oppressed in the 
other, and kept from arising by their thoughts and wander- 
ings ; and as such a faithful one waits in the light, and 
keeps in this divine work, God oftentimes answers the 
secret travail and breathings of his own seed through such 
a one, so that the rest will find themselves secretly smitten 
without words, and that one will through the secret travail 
of his soul bring forth the life in them, just as a little water 



OF WORSHIP. 193 

thrown into a pump brings up the rest, whereby life will 
come to be raised in all, and the vain imaginations brought 
down ; and such a one is felt by the rest to minister life 
unto them without words. 

Yea, sometimes, when there is not a word in the meet- 
ing, but all are silently waiting, if one come in that is rude 
and wicked, and in whom the power of darkness prevaileth 
much, perhaps with an intention to mock or do mischief, if 
the whole meeting be gathered into the life, and it be raised 
in a good measure, it will strike terror into such a one, and 
he will feel himself unable to resist; but by the secret 
strength and virtue thereof, the power of darkness in him 
will be chained down : and if the day of his visitation be 
not expired, it will reach to the measure of grace in him, 
and raise it up to the redeeming of his soul. And this we 
often bear witness of, so that we have had frequent occasion 
in this respect, since God hath gathered us to be a people, 
to renew this old saying of many, " Is Saul also among the 
prophets ? " For not a few have come to be con- 1 Sam. x. 12. 
vinced of the truth after this manner, of which I myself, 
in part, am a true witness, who not by strength of argu- 
ments, or by a particular disquisition of each doctrine, 
and convincement of my understanding thereby, came to 
receive and bear witness of the truth, but by being secretly 
reached by this life ; for when I came into the silent assem- 
blies of God's people, I felt a secret power among them, 
which touched my heart, and as I gave way unto it, I found 
the evil weakening in me, and the good raised up, and so I 
became thus knit and united unto them, hungering mora 
17 N 



194 PROPOSITION XI. 

and more after the increase of this power and life, whereby 
I might feel myself perfectly redeemed. 

And indeed this is the surest way to become a Christian, 
to whom afterwards the knowledge and understanding of 
principles will not be wanting, but will grow up so much 
as is needful, as the natural fruit of thisgood root ; and 
such a knowledge will not be barren or unfruitful. After 
this manner we desire therefore all that come among us to 
be proselyted, knowing that though thousands should be 
convinced in their understandings of all the truths we main- 
tain, yet if they were not sensible of this inward life, and 
their souls not changed from unrighteousness to righteous- 
lCor. vi.17. ness, they could add nothing to us. For this is 
that cement whereby we are joined "as to the Lord/' so 
to one another, and without this none can worship with us. 
Yea, if such should come among us, and from that under- 
standing and convincement they have of the truth, speak 
ever so true things, and utter them forth with ever so much 
excellency of speech, if this life were wanting, it would not 
edify us at all, but be as " sounding brass, or a tinkling 
cymbal. 7 ' 

As this worship is steadfastly preached and kept to, it 
becomes easy, though it be very hard at first to the natural 
man, whose roving imaginations and running worldly de- 
sires are not so easily brought to silence. And therefore the 
Lord oftentimes, when any turn towards him, and have true 
desires thus to wait upon him, and find great difficulty 
through the unstayedness of their minds, doth in condescen- 
sion and compassion cause his power to break forth in a 



OF WORSHIP. 195 

more strong arid powerful manner. And when the mind 
sinks down, and waits for the appearance of life, and 
the power of darkness in the soul wrestles and works 
against it, then the good seed, as it ariseth, will be found 
to work as physic in the soul, especially if such a weak one 
be in the assembly of divers others in whom the life is 
arisen in greater dominion, and through the contrary work- 
ings of the power of darkness there will be found an inward 
striving in the soul. And from this inward travail, while 
the darkness seeks to obscure the light, and the light breaks 
through the darkness, which it always w T ill do if the soul 
gives not its strength to the darkness, there will be such a 
painful travail found in the soul, that it will even work 
upon the outward man, so that oftentimes, through the 
working thereof, the body will be greatly shaken, and 
groans, and sighs, and tears, will lay hold upon it ; yea, 
and this not only as to one ; but when the enemy hath pre- 
vailed in any measure in a whole meeting by drawing out 
the minds of such as are met from the life in them, as they 
come to be sensible of this power of his that works against 
them and to wrestle with it by the armor of light, 
sometimes the power of God will break forth into a whole 
meeting, and there will be such an inward travail while 
each is seeking to overcome the evil in themselves, that 
by the strong contrary workings of these opposite powers, 
like the going of two contrary tides, every individual will 
be strongly exercised as in a day of battle, and thereby 
trembling and a motion of body will be upon most, if not 
upon all ; which, as the power of truth prevails, will from 



196 PROPOSITION XT. 

pangs and groans end with a sweet sound of thanksgiving 
and praise. And from this the name of Quakers, i. e., 
Tremblers, was first reproachfully cast upon us ; which, 
though it be none of our choosing, yet in this respect we 
are not ashamed of it, but have rather reason to rejoice 
therefore, even that we are sensible of this power that hath 
oftentimes laid hold of our adversaries, and made them 
yield unto us, and join with us, and confess to the truth, 
before they had any distinct knowledge of our doctrines, so 
that sometimes many at one meeting have been thus con- 
vinced : and this power would sometimes also reach to and 
wonderfully work even in little children, to the admiration 
and astonishment of many. 

Many are the blessed experiences which I could relate 
of this silence and manner of worship ; yet I do not so much 
commend and speak of silence as if we had bound ourselves 
by any law to exclude praying or preaching, or tied our- 
selves thereunto ; not at all : for as our worship consisteth 
not in words, so neither in silence, as silence ; but in a holy 
dependence of the mind upon God : from which dependence 
silence necessarily follows in the first place, until words can 
be brought forth, which are from God's Spirit. And God 
is not wanting to move in his children to bring forth words 
of exhortation or prayer, when it is needful ; so that of the 
many gatherings and meetings of such as are convinced of 
the truth, there is scarce any in whom God raiseth not up 
some or other to minister to his brethren ; and there are 
few meetings that are altogether silent. 

Yet we judge it needful there be in the first place some 



OF WOESHIP, 197 

time of silence, during which every one may be gathered 
inward to the word and gift of grace ; and we doubt not, 
but assuredly know that the meeting may be good and re- 
freshful, though from the sitting down to the rising up 
thereof there hath not been a word outwardly spoken : 
there being no absolute necessity laid upon any so to do, 
all have chosen rather quietly and silently to possess and 
enjoy the Lord in themselves, which is very sweet and 
comfortable to the soul that hath thus learned to be gath- 
ered out of all its own thoughts and workings, to feel the 
Lord to bring forth both the will and the deed ; which many 
can declare by a blessed experience. 

That to wait upon God, and to watch before him, is a 
duty incumbent upon all, I suppose none will deny ; and 
that this also is a part of worship will not be called in ques- 
tion, since there is scarce any other so frequently commanded 
in the holy scriptures, as may appear from Psalm xxvii. 14, 
and xxxvii. 1, 34 ; Prov. xx. 22 ; Isai. xxx. 18 ; Hosea xii. 
6 ; Zeph. iii. 8 ; Matt. xxiv. 42, and xxv. 13, and xxvi. 41 ; 
Mark xiii. 33, 35, 3T ; Luke xxi. 36 ; Acts i. 4, and xx. 31 ; 
1 Cor. xvi. 13 ; Col. iv. 2 ; 1 Thess. v. 6 ; 2 Tim. iv. 5 ; 1 
Pet. iv. T. Also this duty is often recommended with very 
great and precious promises, as Psalm xxv. 3, and xxxvii. 
9, and lxix. 6 ; Isai. xlii. 23 ; Lam. iii. 25, 26. They that 
wait upon the Lord shall renew their strength, etc., Isa. xl. 
31. Now how is this waiting upon God, or watching be- 
fore him, but by this silence of which we have spoken ? 

The time appointed of God being come wherein by Jesus 
Christ he hath been pleased to restore the true spiritual 
17* 



198 PROPOSITION XI. 

worship, and the outward form of worship which was ap- 
pointed by God to the Jews, and w^hereof the manner and 
time of its performance was particularly determined by God 
himself, being come to an end, we find that Jesus Christ, 
the author of the Christian religion, prescribes no set form 
of worship to his children under the more pure administra- 
tion of the new covenant, save that he only tells them, that 
the worship now to be performed is spiritual, and in the 
Spirit. And it is especially to be observed, that in the 
whole New Testament there is no order nor command given 
in this thing, but to follow the revelation of the Spirit, save 
only that general one of meeting together ; a thing dearly 
owned and diligently practised by us, as shall hereafter more 
appear. True it is, mention is made of the duties of pray- 
ing, preaching, and singing; but what order or method 
should be kept in so doing, or that presently they should 
be set about so soon as the saints are gathered, there is not 
one word to be found : yea, these duties, as shall afterwards 
be made appear, are always annexed to the assistance, lead- 
ings, and -motions' of God's Spirit. Since then man in his 
natural state is thus excluded from acting or moving in 
things spiritual, how or what way shall he exercise this 
first and previous duty of waiting upon God but by silence, 
and by bringing that natural part to silence ? Which is no 
other ways but by abstaining from his own thoughts and 
imaginations, and from all the self-workings and motions 
of his own mind, as well in things materially good as evil ; 
that he being silent, God may speak in him, and the good 
seed may arise. If the soul be still thinking and working 



OF WORSHIP. 199 

in her own will, and busily exercised in her own imagina- 
tions, though the matters as in themselves may be good 
concerning God, yet thereby she incapacitates herself from 
discerning the still, small voice of the Spirit, and so hurts 
herself greatly, in that she neglects her chief business of 
waiting upon the Lord. 

And since it is the chief work of a Christian to know 
the natural will in its own proper motions crucified, that 
God may both move in the act and in the will, the Lord 
chiefly regards this profound subjection and self-denial. 
For some men please themselves as much, and gratify their 
own sensual wills and humors in high and curious specu- 
lations of religion, affecting a name and reputation that 
way, or because those things by custom or otherways are 
become pleasant and habitual to them, though not a whit 
more regenerated or inwardly sanctified in their spirits, as 
others gratify their lusts in acts of sensuality, and there- 
fore both are alike h artful to men, and sinful in the sight 
of God, it being nothing but the mere fruit and effect of 
man's natural and unrenewed will and spirit. Yea, should 
one, as many no doubt do, from a sense of sin and fear of 
punishment, seek to terrify themselves from sin by multi- 
plying thoughts of death, hell, and judgment, and by pre- 
senting to their imaginations the happiness and joys of 
heaven, and also by multiplying prayers and other religious 
performances ; as these things could never deliver him from 
one iniquity, without the secret and inward power of God's 
Spirit and grace, so would they signify no more than the 
fig-leaves wherewith Adam thought to cover his naked- 
ness. 



200 PROPOSITION XI. 

This great duty then of waiting upon God, must needs 
be exercised in man's denying self, both inwardly and out- 
wardly, in a still and mere dependence upon God, in ab- 
stracting from all the workings, imaginations, and specu- 
lations of his own mind ; that, being emptied as it were of 
himself, he may be fit to receive the Lord, who will have 
no co-partner nor co-rival of his glory and power. And 
so man's place is to wait in this ; and as hereby there are 
any objects presented to his mind concerning God, or things 
relating to religion, his soul may be exercised in them with- 
out hurt, and to the great profit both of himself and others ; 
because those things have their rise not from his own will, 
but from God's Spirit : and therefore as in the arisings and 
movings of this, his mind is still to be exercised in think- 
ing and meditating, so also in the more obvious acts of 
preaching and praying. And so it may hence appear we 
are not against meditation, as some have sought falsely to 
infer from our doctrine ; but we are against the thoughts 
and imaginations of the natural man in his own will, from 
which all errors and heresies concerning the Christian re- ' 
ligion in the whole world have proceeded. But if it please 
God at any time, when one or more are waiting upon him, 
not to present such objects as give them occasion to exer- 
cise their minds in thoughts and imaginations, but purely 
to keep them in this holy dependence, and as they persist 
therein, to cause his secret refreshment and the pure in- 
comes of his holy life to flow in upon them, then they have 
good reason to be content, because by this, as we know by 
good and blessed experience, the soul is more strengthened, 



OF WORSHIP. 201 

renewed, and confirmed in 'the love of God, and armed 
against the power of sin, than any way else ; this being a 
foretaste of that real and sensible enjoyment of God, which 
the saints in heaven daily possess, which God frequently 
affords to his children here for their comfort and encourage- 
ment, especially when they are assembled together to wait 
upon him. 

The excellency of this silent waiting upon God doth 
appear, in that it is impossible for the enemy, viz., the 
devil, to counterfeit it, so as for any soul to be deceived or 
deluded by him in the exercise thereof. He well knoweth 
that so long as self bears rule, and the Spirit of God is not 
the principal and chief actor, man is not put out of his 
reach ; so therefore he can accompany the priest to the 
altar, the preacher to the pulpit, the zealot to his prayers, 
yea, the doctor and professor of divinity to his study, and 
there he can cheerfully suffer him to labor and work among 
his books, yea, and help him to find out and invent subtile 
distinctions and quiddities, by which both his mind and 
others through him, may be kept from heeding God's Light- 
in the conscience, and waiting upon him. There is not any 
exercise whatsoever, wherein he cannot enter and have a 
chief place, so as the soul many times cannot discern it, 
except in this alone : for he can only work in and by the 
natural man, and when the natural man is silent, there he 
must also stand. And therefore when the soul comes 
to this silence, then the devil is shut out ; for the pure 
presence of God and shining of his Light he cannot abide. 
When we retire out of all, and are turned in, both by being 



202 PROPOSITION XI. 

diligent and watchful upon the one hand, and also silent 
and retired out of all our thoughts upon the other, as we 
abide in this sure place, we feel ourselves out of his reach. 
The nature or this worship, which is performed by the 
operation of the Spirit, the natural man being silent, doth 
appear from these words of Christ, John iv. 23, 24 : " But 
the hour cometh, and now is, when the true worshippers 
shall worship the Father in Spirit and in Truth : for the 
.Father seeketh such to worship him. God is a Spirit, and 
they that worship him, must worship him in Spirit and 
in Truth." Re hath instituted an inward and spiritual 
worship : so that God now tieth not his people to the 
temple of Jerusalem, nor yet unto outward ceremonies 
and observations ; but taketh the heart of every Christian 
for a temple to dwell in ; and there immediately appeareth, 
and giveth him directions how to serve him in any outward 
acts. Since, as Christ argueth, God is a Spirit, he will now 
be worshipped in the Spirit, where he reveals himself, and 
dwelleth with the contrite in heart. Before God be wor- 
shipped in the inward temple of the heart, it must be purged 
of its own filth, and all its own thoughts and imaginations, 
that so it may be fit to receive the Spirit of God, and to be 
actuated by it. And doth not this directly lead us to that 
inward silence, of which we have spoken, and exactly 
pointed out ? And further, This worship must be in truth : 
intimating that this spiritual worship, thus acted, is only 
and properly a true worship ; as being that which cannot 
be counterfeited by the enemy, nor yet performed by the 
hypocrite. 



OF WORSHIP. 203 

Some object, if your worship merely consist in inwardly 
retiring to the Lord, and feeling of his Spirit arise in you, 
and then to do outward acts as ye are led by it, what need 
ye have public meetings at set times and places, since every 
one may enjoy this at home ? Or should not every one 
stay at home, until they be particularly moved to go to 
such a place at such a time ; since to meet at set times and 
places seems to be an outward observation and ceremony, 
contrary to what ye at other times assert? 

I answer, first; Our meeting' at set times and places is 
not a part of our worship, but a preparatory accommodation 
of our outward man, in order to a public visible worship ; 
since we set not about the visible acts of worship when we 
meet 'together, until we be led thereunto by the Spirit of 
God. Secondly, God hath seen meet, so long as his chil- 
dren are in this w T orlcl, to make use of the outward senses, 
not only as a means to convey spiritual life, as by speaking, 
praying, praising, etc., which cannot be done to mutual 
edification but when we hear and see one another ; but 
also to entertain an outward, visible testimony for his 
name in the world : he causcth the inward life the more to 
abound when his children assemble themselves diligently 
together to wait upon him ; so that as many candles lighted, 
and put in one' place, do greatly augment the light, and 
make it more to shine forth, so when many are gathered 
together into the same life, there is more of the glory of 
God, and his power appears, to the refreshment of each 
individual; for that he partakes not only of the light and 
life raised in himself, but in all the rest. And therefore 



204 PROPOSITION XI. 

Christ hath particularly promised a blessing to such aa 
assemble together in his name, seeing he will be "in the 
midst of them." And therefore the Lord hath shown that 
he hath a particular respect to such as thus assemble them- 
selves together, because that thereby a public testimony 
for him is upheld in the earth, and his name is thereby 
glorified ; and therefore such as are right in their spirits, 
are naturally drawn to keep the meetings of God's people, 
and never want a spiritual influence to lead them thereunto ; 
and if any do it in a mere customary way, they will no 
doubt suffer condemnation for it. 

Some object, That this manner of worship in silence is 
not to be found in all the scripture : 

I answer ; We make not silence to be the sole matter of 
our worship ; since, as I have said above, there are many 
meetings, which are seldom altogether silent ; some or 
other are still moved either to preach, pray, or praise : and 
so in this our meetings cannot be but like the meetings of 
the primitive churches recorded in scripture, since our op- 
posers confess that they did preach and pray by the Spirit. 
Seeing the scripture commands to meet together, and when 
met, the scripture prohibits prayers or preachings, but as 
the Spirit moveth thereunto ; if people meet together, and 
the Spirit move not to such acts, it will necessarily follow 
that they must be silent. 

Thus having shown the excellency of this worship, I 
shall add something more particularly of preaching, pray- 
ing, and singing. 

Preaching, as it is used both among Papists and Protes- 



OF WORSHIP. 205 

tants, is for one man to take some place or verse of scrip- 
ture, and thereon speak for an hour or two, what he hath 
studied and premeditated in his closet, and gathered to- 
gether from his own inventions, or from the writings and 
observations of others ; and then he brings it forth, and 
repeats it before the people : and how much the more fer- 
tile and strong a man's invention is, and the more indus- 
trious and laborious he is in collecting such observations, 
and can utter them with the excellency of speech and hu- 
man eloquence, so much the more is he accounted an able 
and excellent preacher. 

To this w^e oppose, that when the saints are met to- 
gether, and every one gathered to the gift and grace of 
God in themselves, he that ministereth, being actuated 
thereunto by the arising of the grace in himself, ought to 
speak forth what the Spirit of God furnisheth him with ; 
not minding the eloquence and wisdom of words, but the 
demonstration of the Spirit and of power : and that either 
in the interpreting some part of scripture, in case the 
Spirit, which is the good remembrancer, lead him so to do, 
or otherwise words of exhortation, advice, reproof, and in- 
struction, or the sense of some spiritual experiences : all 
which will still be agreeable to the scripture, though per- 
haps not founded upon any particular chapter or verse, as 
a text. 

Franciscus Lambertus, speaketh well, " Beware that thou 
determine not precisely to speak what before thou hast medi- 
tated, whatsoever it be ; for though it be lawful to determine 
the text which thou art to expound, yet not at all the interpre- 
18 



206 PROPOSITION XI. 

tation ; lest if thou so dost, thou take from the Holy Spirit 
that which is his, to wit, to direct thy speech, that thou 
mayest prophesy in the name of the Lord, void of all learn- 
ing, meditation, and experience, and as if thou hadst studied 
nothing at all ; committing thy heart, thy tongue, and thy- 
self wholly unto his Spirit, and trusting nothing to thy 
former stud}dng or meditation ; but saying with thyself, 
in great confidence of the divine promise, ' The Lord will 
give a word with much power unto those that preach the 
gospel.' But above all things be careful thou follow not 
the manner of hypocrites, who have written almost word 
for word what they are to say, and afterwards, when they 
are in the place of prophesying, pray the Lord to direct 
their tongue ; but in the mean time, shutting up the way 
of the Holy Spirit, they determine to say nothing but what 
they have written. unhappy kind of prophets, which 
depend not upon God's Spirit, but upon their own writings 
or meditation ! Why prayest thou to the Lord, thou false 
prophet, to give thee his Holy Spirit by which thou mayest 
speak things profitable, and yet thou repellest the Spirit ? 
Why preferrest thou thy meditation or study to the Spirit 
of God? Otherwise why committest thou not thyself to 
the Spirit ? » * 

This manner of preaching as used by them, considering 
that they also affirm that it may be and often is performed 
by men who are wicked, or void of true grace, cannot ed- 
ify the church or beget or nourish true faith, but is destruc- 
tive to it, being directly contrary to the nature of the 
Christian and apostolic ministry mentioned in the scrip- 



OF WORSHIP. 207 

tares : for the apostle preached the gospel " not in the wis- 
dom of words, lest the cross of Christ should be of none 
effect/' 1 Cor. i. 17. But this preaching not being done by 
the actings and movings of God's Spirit, but by man's in- 
vention and eloquence, in his own will, and through his 
natural and acquired parts and learning, is in the wisdom 
of words, and therefore the cross of Christ is thereby made 
of none effect. The apostle's speech and preaching was not 
" with enticing words of man's wisdom, but in demonstra- 
tion of the Spirit and of power," that the faith of their 
hearers " should not stand in the wisdom of men, but in 
the power of God," 1 Cor. ii. 3, 4, 5. But this preaching 
having nothing of the Spirit and power in it, both the 
preachers and hearers confessing they wait for no such 
thing, nor yet are sometimes sensible of it, must needs 
stand in the enticing words of man's wisdom, since it is 
by the mere wisdom of man it is sought after, and the 
mere strength of man's eloquence and enticing words it is 
uttered ; and therefore no wonder if the faith of such as 
hear and depend upon such preachers and preachings stand 
in the wisdom of men, and not in the power of God. The 
apostles declared, That they " spake not in the words which 
man's wisdom teacheth, but which the Holy Ghost teach- 
eth," 1 Cor. ii. 13. But these preachers confess that they 
are strangers to the Holy Ghost, his motions and opera- 
tions, neither do they wait to feel them, and therefore they 
speak in the words which their own natural wisdom and 
learning teach them. 

Their wav is contrarv to the method and order of the 



208 PROPOSITION XI. 

primitive church mentioned by the apostle, 1 Cor. xiv. 30, 
etc., where in preaching every one is to wait for his reve^ 
lation, and to give place one unto another, according as 
things are revealed; but here there is no waiting for a 
revelation, but the preacher must speak, and not that which 
is revealed unto him, but what he hath prepared and pre- 
meditated beforehand. 

But if any object after this manner, Have not many 
been benefited, yea, and both converted and edified by the 
ministry of such as have premeditated their preaching? 
Yea, and hath not the Spirit often concurred by its divine 
influence with preachings thus premeditated, so as they 
have been powerfully borne in upon the souls of the hearers 
to their advantage ? 

I answer, Though that be granted, which I shall not 
deny, it will not infer that the thing was good in itself, 
more than because Paul was met with by Christ to the 
converting of his soul riding to Damascus to persecute the 
saints, that he did well in so doing. But besides, it hath 
oftentimes fallen out, that God, having a regard to the 
simplicity and integrity either of the preacher or hearers, 
hath fallen in upon the heart of a preacher by his power 
and holy influence, and thereby hath led him to speak things 
that were not in his premeditated discourse, and which 
perhaps he never thought on before ; and those passing 
ejaculations and unpremeditated but living exhortations, 
have proved more beneficial and refreshing both to preacher 
and hearers than all their premeditated sermons. But all 
that will not allow them to continue in these things which 



OF WORSHIP. 209 

ill themselves are not approved, but contrary to the prac- 
tice of the apostles, when God is raising up a people to 
serve him, according to the primitive purity and spirit- 
uality ; yea, such acts of God's condescension, in times of 
darkness and ignorance, should engage all more and more 
to follow him, according as he reveals his most perfect and 
spiritual way. 

Concerning prayer, let it be considered that it is two- 
fold, inward and outward. Inward prayer is that secret 
turning of the mind towards God, whereby, being secretly 
touched and awakened by the light of Christ in the con- 
science, and so bowed down under the sense of its iniqui- 
ties, unworthiness, and misery, it looks up to God, and 
joining with the secret shinings of the- seed of God, it 
breathes towards him, and is constantly breathing forth 
some secret desires and aspirations towards him. It is in 
this sense that we are so frequently in scripture commanded 
to pray continually, Luke xviii. 1 ; 1 Thess. v. 17 ; Eph. 
vi. 18; Luke xxi. 36, which cannot be understood of out- 
ward prayer, because it were impossible that men should 
be always upon their knees, expressing words of prayer ; 
and this would hinder them from the exercise of those 
duties no less positively commanded. Outward prayer is, 
when as the Spirit being thus in the exercise of inward 
retirement, and feeling the breathing of the Spirit of God 
to arise powerfully in the soul, receives strength and liberty 
by a superadded motion and influence of the Spirit to bring 
forth either audible sighs, groans, or words, and that either 
in public assemblies, or in private, or at meat, etc. 
18* O 



210 PROPOSITION XI. 

As then inward prayer is necessary at all times, so, so 
long as the day of every man's visitation lasteth, he never 
wants some influence less or more, for the practice of it ; 
because he no sooner retires his mind, and considers him- 
self in God's presence, but he finds himself in the practice 
of it. 

The outward exercise of prayer, as needing a greater 
and superadded influence and motion of the Spirit, as it 
cannot be continually practised, so neither can it be so 
readily, so as to be effectually performed, until his mind be 
some time acquainted with the inward; therefore such as 
are diligent and watchful in their minds, and much retired 
in the exercise of this inward prayer, are more capable to 
be frequent in the use of the outward, because that this 
holy influence doth more constantly attend them ; and they 
being better acquainted with, and accustomed to, the mo- 
tions of God's Spirit, can easily perceive and discern them. 
And indeed, as such who are most diligent have a near 
access to God, and he taketh most delight to draw them by 
his Spirit to approach and call upon him, so when many 
are gathered together in this watchful mind, God doth 
frequently pour forth the Spirit of prayer among them and 
stir them thereunto, to the edifying and building up of one 
another in love. 

But because this outward prayer depends upon the in- 
ward, as that which must follow it, and cannot be accept- 
ably performed but as attendedwith a superadded influence 
and motion of the Spirit, therefore cannot we prefix set times 
to pray outwardly, so as to lay a necessity to speak words 



OF WORSHIP. 211 

at such and such times, whether we feel this heavenly influ- 
ence and assistance or no ; for that, we judge, were a tempt- 
ing of God and a coming before him without due prepara- 
tion. We think it fit for us to present ourselves before him 
by this inward retirement of the mind, and so to proceed 
further, as his Spirit shall help us and draw us thereunto ; 
and we find that the Lord accepts of this, yea, and seeth 
meet sometimes to exercise us in this silent place for the 
trial of our patience, without allowing us to speak further, 
that he may teach us not to rely upon outward performances, 
or satisfy ourselves, as too many do, with the saying of our 
prayers ; and that our dependence upon him may be the 
more firm and constant, to wait for the holding out of his 
sceptre, and for his allowance to draw near unto him, with 
greater freedom and enlargement of Spirit upon our hearts 
towards him. Yet nevertheless we do not deny but some- 
times God, upon particular occasions, very suddenly, yea, 
upon the very first turning in of the mind, may give power 
and liberty to bring forth words or acts of outward prayer, 
so as the soul can scarce discern any previous motion : nev- 
ertheless that saying of Bernard is true, that all prayer is 
lukewarm, which hath not an inspiration preceding it. 

Though we affirm that none ought to go about prayer 
without this motion, yet we do not deny but such sin as 
neglect prayer ; but their sin is, in that they come not to 
that place where they may feel that which would lead them 
thereunto. And therefore we question not but many, 
through neglect of this inward watchfulness and retired- 
ness of mind, miss many precious opportunities to pray, 



212 PROPOSITION XI. 

and thereby are guilty in the sight of God • yet would they 
sin if they should set about the act until they first felt the 
influence. As one that is careless and otherways busied 
may miss to hear one speaking unto him, or even not hear 
the bell of a clock, though striking hard by him, so may 
many, through negligence, miss to hear God oftentimes 
calling upon them, and giving them access to pray unto 
him ; yet will not that allow them, without his liberty, to 
pray in their own wills. 

Though this be the only true and proper method of prayer, 
as that which is alone acceptable to God, yet shall we not 
deny but he oftentimes answered the prayers and concurred 
with the desires of some, especially in times of darkness, 
who have greatly erred herein ; so that some that have sat 
down in formal prayer, though far wrong in the matter as 
well as manner, without the assistance or influence of God's 
Spirit, yet have found him to take occasion there-through 
to break in upon their souls, and wonderfully tender and 
refresh them ; yet as in preaching and elsewhere hath afore 
been observed, that will not prove any such practices, or 
hinder any from coming to practise that pure, spiritual, and 
acceptable prayer, which God is again restoring and leading 
his people into, out of all superstitions and mere empty 
formalities. 

That there is a necessity of this inward retirement of 
the mind as previous to prayer, that the Spirit may be felt 
to draw thereunto, appears, for that in most of those places 
where prayer is commanded, watching is prefixed thereunto, 
as necessary to go before, as Matt. xxiv. 42 ; Mark xiii. 33 



OF WORSHIP. 213 

and xiv. 38 ; Luke xxi. 36, from which it is evident that 
this watching was to go before prayer. Now to what end 
is this watching, or what is "it, but a waiting to feel God's 
Spirit to draw unto prayer, that so it may be done accept- 
ably ? 

This necessity of the Spirit's moving and concurrence 
appears abundantly from that of the apostle Paul, Rom. 
viii. 26, 21 : " Likewise the Spirit also helpeth our infirmi- 
ties : for we know not what we should pray for as we ought ; 
but the Spirit itself maketh intercession for us with groan- 
ings which cannot be uttered. And he that searcheth the 
hearts knoweth what is the mind of the Spirit, because he 
maketh intercession for the saints according to the will of 
God." 

It appears also from Eph. vi. 18, and Jude 20, where the 
apostle commands " to pray always in the Spirit, and watch- 
ing thereunto ; " which is as much as if he had said, that 
we were never to pray without the Spirit, or watching there- 
unto. And Jude showeth that such prayers as are in the 
Holy Ghost only, tend to the building up of ourselves in 
our most holy faith. 

The apostle Paul saith expressly, 1 Cor. xii. 3 : " That 
no man can say that Jesus is the Lord but by the Holy 
Ghost : " if then Jesus cannot be thus rightly named but 
by the Holy Ghost, far less can he be acceptably called 
upon. 

The confidence that the saints have that God will hear 
them, is, if they "ask anything according to his will," 
I John v. 14. So if the prayer be not according to hi3 



214 PROPOSITION XI. 

will, there is no ground of confidence that he will hear. 
Now our opposers will acknowledge that pra} r ers with- 
out the Spirit are not according to the will of God, and 
therefore such as pray without it have no ground to expect 
an answer : for indeed to desire a man to fall to prayer ere 
the Spirit in some measure less or more move him there- 
unto, is to desire a man to see before he opens his eyes, or 
to walk before he rises up, or to work with his hands before 
he moves them. 

From this false opinion of- praying without the Spirit, 
• and not judging it necessary to be waited for, as that which 
may be felt to move us thereunto, hath proceeded the super- 
stition that is among those called Christians ; so that many 
deceive themselves now, as the Jews did of old, thinking 
it sufficient if they pay their daily sacrifices, and offer their 
customary oblations ; from thence thinking all is well, and 
creating a false peace to themselves, because they have 
offered up their sacrifices of morning and evening prayers. 
And therefore it is manifest that their constant use of these 
things doth not a whit influence their lives and conversa- 
tions, but they remain for the most part as bad as ever. 
Yea, it is frequent both among Papists and Protestants, for 
them to leap as it were out of their vain, light, and pro- 
fane conversations at their set hoars and seasons, and fall 
to their customary devotion ; and then, when it is scarce 
finished, and the words to God scarce out, the former pro- 
fane talk comes after it. If there be any such thing as vain 
oblations, or prayers that are abomination, which God hear- 
eth not (as is certain there are, ard the scripture te-tiSes, 



OF WORSHIP. 215 

Isa. lxvi. 3 ; Jer. xiv. 12), certainly such prayers as are 
acted in man's will, and by his own strength, without God's 
Spirit, must be of that number. 

Seeing then God hath called us to his spiritual worship, 
and to testify against the human and voluntary worships 
of the apostasy, if we did not stand immovable to the truth 
revealed, but should join with them, both our testimony for 
God would be weakened and lost, and it would be impossible 
steadily to propagate this worship in the world, whose pro- 
gress we dare neither retard nor hinder by any act of ours ; 
though therefore we shall lose not only worldly honor, but 
even our lives. 

As to the singing of psalms, there will not be need of 
any long discourse ; for that the case is just the same as in 
the two former of preaching and prayer. We confess this 
to be a part of God's worship, and very sweet and refresh- 
ing, when it proceeds from a true sense of God's love in the 
heart, and arises from tbe divine influence of the Spirit, 
which leads souls to breathe forth either a sweet harmony, 
or words suitable to the present condition ; whether they be 
words formerly used by the saints, and recorded in scrip- 
ture, such as the Psalms of David, or other words ; as were 
the hymns and songs of Zacharias, Simeon, and the blessed 
Virgin Mary. But as for the formal customary way of 
ringing, it hath no foundation in scripture, nor any ground 
in true Christianity : yea, besides all the abuses incident to 
prayer and preaching, it hath this more peculiar, that often- 
times great and horrid lies are said in the sight of God : 
for all manner of wicked profane people take upon them to 



216 PROPOSITION XI. 

personate the experiences and conditions of blessed David ; 
which are not only false, as to them, but also as to some of 
more sobriety, who utter them forth. Such singing doth 
more please the carnal ears of men, than the pure ears 
of the Lord, who abhors all lying and hypocrisy. That 
singing then that pleaseth him must proceed from that 
which is PURE in the heart, even from the Word of Life 
therein, in and by which, richly dwelling in us, spiritual 
songs and hymns are returned to the Lord, according to 
that of the apostle, Col. iii. 16. But as to artificial music, 
either by organs, or other instruments, or voice, we have 
neither example nor precept for it in the New Testament. 

But lastly ; The great advantage of this true worship 
of God, which we profess and practise, is, that it consisteth 
not in man's wisdom, arts, or industry ; neither needeth the 
glory, pomp, riches, nor splendor of this world to beautify 
it, as being of a spiritual and heavenly nature ; and there* 
fore too simple and contemptible to the natural mind and 
will of man, that hath no delight to abide in it, because he 
finds no room there for his imaginations and inventions, and 
hath not the opportunity to gratify his outward and carnal 
senses : so that this form being observed, is not likely to be 
long kept pure without the power ; for it is of itself so 
naked without it, that it hath nothing in it to invite and 
tempt men to dote upon it, further than it is accompanied 
with the power. 



PROPOSITION XII. 

CONCERNING BAPTISM. 

AS there is one Lord, and one faith, so there is one bap- 
tism ; which is not the putting away the filth of the 
flesh, but the answer of a good conscience before God, by 
the resurrection of Jesus Christ. And this bap- Eph. iv. 5. 
tism is a pure and spiritual thing, to wit, the Rom.'yi.*4. ' 
baptism of the Spirit and fire, by which we are coi." 11/12.' 

r L ' J John Hi. 30. 

buried with him, that being washed and purged 1 cor. i. 17. 
from our sins, we may walk in newness of life : of which 
the baptism of John was a figure, which was commanded 
for a time, and not to continue for ever. As to the baptism 
of infants, it is a mere human tradition, for which neither 
precept nor practice is to be found in all the scripture. 



God, in condescension to his chosen people the Jews, 
did prescribe to them by his servant Moses many ceremo- 
nies and observations, as types and shadows of the sub- 
stance, w^hich in due time was to be revealed ; which con- 
sisted for the most part in washings, outward purifications 
and cleansings, which were to continue until the time of 
reformation, until the spiritual worship should be set up ; 
19 217 



218 PROPOSITION XII. 

and that God, by the more plentiful pouring forth of hi? 
Spirit, and guiding of that anointing, should lead his chil 
clren into all truth, and teach them to worship him in a way 
more spiritual and acceptable to him, though less agreeable 
to the carnal and outward senses. Notwithstanding God's 
condescension to the Jews in such things, we see that they 
would be either declining to the other superstitions of the 
Gentiles, or adding some new ceremonies of their own ; to 
which they were so devoted, that they were still apt to 
prefer them before the commands of God, and that under 
the notion of- zeal and piety. This we see abundantly in 
the example of the Pharisees, the chiefest sect among the 
Jews, whom Christ so frequently reproves for making void 
the commandments of God by their traditions. Matt. xv. 
6, 9, etc. This complaint may at this day be no less justly 
made as to many bearing the name of Christians, who have 
introduced many things of this kind, partly borrowed from 
the Jews, which they more earnestly contend for, than for 
the weightier points of Christianity. 

This is verified concerning those things which are called 
sacraments, about which they are very ignorant in religious 
controversies, who understand not how much debate and 
contention there has been among those called Christians. 
The name sacrament however is not to be found in all the 
scripture ; but was borrowed from the military oaths among 
the heathen, from whom the Christians, when they began 
to apostatize, did borrow many superstitious terms and ob- 
servations, that they might thereby ingratiate themselves, 
and the more easily gain the heathen to their religion ; 



OF BAPTISM. 219 

which practice, though perhaps intended by them for good, 
yet, as being the fruit of human policy, and not according 
to God's wisdom, has had very pernicious consequences. 

Or these sacraments (so called) baptism is always first 
numbered, which is the subject of the present proposition. 
As to which these things following come to be proposed 
and proved. 

First : There is but one baptism, as well as but one Lord, 
one faith, etc. 

Secondly : That this one baptism, which is the baptism 
of Christ, is not a washing with, or dipping in water, but 
a being baptized by the Spirit. 

Thirdly : That the baptism of John was but a figure of 
this ; and therefore, as the figure, to give place to the sub- 
stance ; which though it be to continue, yet the other 
ceaseth. 

As for the first, viz., That there is but one baptism, there 
needs no other proof than the words of the text, Eph. iv. 
5 : " One Lord, one faith, one baptism :" where the apostle 
positively and plainly affirms, that as there is but one body, 
one Spirit, one faith, one God, etc., so there is but " one 
baptism." 

Secondly, That this one baptism, which is the baptism 
of Christ, is not a washing with water, appears, first, from 
the testimony of John, the proper and peculiar administrator 
of water baptism, Matt. iii. 11, "I indeed baptize you with 
water unto repentance ; but he that cometh after me is 
mightier than I, whose shoes I am not worthy to bear ; he 
shall baptize yon with the Holy Ghost, and with fire." 



220 PROPOSITION XII. 

Here John mentions two manners of baptizing, and two 
different baptisms ; the one with water, and the other with 
the Spirit; the one whereof he was the minister of; the 
other whereof Christ was the minister of: and such as were 
baptized with the first, were not therefore baptized with 
the second. 

This is further confirmed by the saying of Christ himself, 
Acts i. 4, 5, " But wait for the promise of the Father, which, 
saith he, ye have heard of me : for John truly baptized with 
water, but ye shall be baptized with the Holy Ghost not 
many days hence." There can scarce two places of scrip- 
ture run more parallel than this doth with the former, a 
little before mentioned ; and therefore concludeth the same 
way as did the other. For Christ here grants fully that 
John completed his baptism, as to the matter and substance 
of it: "John," saith he, " truly baptized with water;' 7 
which is as much as if he had said, John did truly and 
fully administer the baptism of water ; " But ye shall be 
baptized with," etc. This show T eth that they were to be 
baptized with some other baptism than the baptism of 
water ; and that although they were formerly baptized with 
the baptism of water, yet not with that of Christ, which 
they were to be baptized with. 

Peter observes the same distinction, Acts xi. 16, " Then 
remembered I the word of the Lord, how that he said, 
John indeed baptized with water ; but ye shall be baptized 
with the Holy Ghost." The apostle makes this application 
upon the Holy Ghost's falling upon them ; whence he infers, 
that they were then baptized with the baptism of the Spirit 



OF BAPTISM. 221 

Prom all which three sentences, relative one to another, 
first of John, secondly of Christ, and thirdly of Peter, it 
doth evidently follow, that such as were truly and really 
baptized with, the baptism of water, were notwithstanding 
not baptized with the baptism of the Spirit, which is that 
of Christ ; and such as truly and really did administer the 
baptism of water, did, in so doing, not administer the bap- 
tism of Christ. So that if there be now but one baptism, 
as we have already proved, we may safely conclude that it 
is that of the Spirit, and not of water. 

That the one baptism of Christ is not a washing with 
water, appears from 1 Pet. iii. 21 : " The like figure where- 
unto, even baptism, doth also now save us, not the putting 
away of the filth of the flesh, but the answer of a good 
conscience towards God, by the resurrection of Jesus 
Christ. " So plain a definition of baptism is not in all the 
Bible ; and therefore, seeing it is so plain, it may well be 
preferred to all the coined definitions of the school-men. 
The apostle tells us first negatively what it is not, viz., 
" Not a putting away of the filth of the flesh : " then surely 
it is not a washing with water, since that is so. Secondly, 
he tells us affirmatively what it is, viz., " The answer of a 
good conscience towards God, by the resurrection of Jesus 
Christ; " where he affirmatively defines it to be the " answer 
(or confession, as the Syriac version hath it) of a good con- 
science." Now this answer cannot be but where the Spirit 
of God hath purified the soul, and the fire of his judgment 
hath burned up the unrighteous nature ; and those in whom 
this work is wrought may be truly said to be baptized with 
19* 



222 PROPOSITION XII. 

the baptism of Christ, i. e. of the Spirit and of fire. More- 
over, the apostle in this place doth seem especially to guard 
against those that might esteem water baptism the true 
baptism of Christ ; because, lest by the comparison induced 
by him in the preceding verse, betwixt the souls that were 
saved in Noah's ark, and us that are now saved by bap- 
tism ; lest, I say, any should have thence hastily con- 
cluded, that because the former were saved by water, this 
place must needs be taken to speak of water baptism, to 
prevent such a mistake, he plainly affirms that it is not 
that, but another thing. Moreover, Peter calls this here 
which saves dvtltvTtov, the anti-type or the " thing figured ; " 
whereas it is usually translated, " as if the like figure did 
now save us ; " thereby insinuating that as they were saved 
by water in the ark, so are we now by water baptism. But 
this interpretation crosseth his sense, he presently after de- 
claring the contrary, as hath above been observed. 

That the one baptism of Christ is not a washing with 
water, as it hath been proved by the definition of the one 
baptism, so it is also manifest from the necessary fruits and 
effects of it, which are three times particularly expressed 
by the apostle Paul ; as first, Rom. vi. 3, 4, where he saith, 
" That so many of them as were baptized into Jesus Christ, 
were baptized into his death, buried with him by baptism 
into death, that they should walk in newness of life." Sec- 
ondly, to the Galatians, iii. 2T, he saith positively, " For as 
many of you as have been baptized into Christ, have put 
on Christ." And thirdly, to the Colossians, ii. 12, he saith, 
That they were "buried with him in baptism,' 7 and risen 



OF BAPTISM. 223 

"with him through the faith of the operation of God." 
It is to be observed here, that the apostle speaks generally ; 
he saith not, Some of you that were baptized into Christ, 
have put on Christ, but " as many of you;" which is as 
much as if he had said, Every one of you that hath been bap- 
tized into Christ, hath put on Christ. Whereby it is evi- 
dent that this is not meant of water baptism, but of the 
baptism of the Spirit ; because else it would follow, that 
whosoever had been baptized with water baptism had put 
on Christ, and were risen with him. 

That John's baptism is ceased, many of our opposers 
confess ; but if any should allege it is otherwise, it may be 
easily proved by the express words of John, not only as 
being insinuated there, where he contra-distinguisheth his 
baptism from that of Christ, but particularly where he 
saith, John iii. 30, " He [Christ] must increase, but I 
[John] must decrease." From whence it clearly follows, 
that the increasing or taking place of Christ's baptism is 
the decreasing or abolishing of John's baptism ; so that if 
water baptism was a particular part of John's ministry, and 
is no part of Christ's baptism, as we have already proved, 
it will necessarily follow that it is not to continue. 

If water baptism had been to continue a perpetual ordi- 
nance of Christ in his church, he would either have practised 
it himself, or commanded his apostles so to do. But that 
he practised it not, the scripture plainly affirms, John iv. 2. 
And that he commanded his disciples to baptize with water, 
I could never yet read. As for what is alleged, that Matt, 
xxviii. 19, etc. where he bids them baptize, is to be under- 



224 PROPOSITION xii. 

stood of water baptism, that is but to beg the question, and 
the grounds for that shall be hereafter examined. I find 
not any standing ordinance or appointment of Christ neces- 
sary to Christians, for which we have not either Christ's own 
practice or command; but for baptizing with water, though 
so earnestly contended for, we find not any precept of Christ. 
But to make water baptism a necessary institution of 
the Christian religion, which is pure and spiritual, and not 
carnal and ceremonial, is to derogate from the new covenant 
dispensation, and set up the legal rites and ceremonies, of 
w r hich this baptism, or washing with water, was one, as 
appears from Heb. ix. 10, where the apostle speaking there- 
of saith, that " it stood only in meats and drinks, and divers 
washings, and carnal ordinances, imposed until the time of 
reformation." If then the time of reformation, or the dis- 
pensation of the gospel, which puts an end to the shadows, 
be come, then such baptisms and carnal ordinances are no 
more to be imposed. For how baptism with water comes 
now to be a spiritual ordinance, more than before in the 
time of the law, doth not appear, seeing it is but water 
still, and a washing of the outward man, and a putting 
away of the filth of the flesh still : and as before, those that 
were so washed, were not thereby made perfect, as pertain- 
ing to the conscience, neither are they at this day. If 
water baptism was once a carnal ordinance, as the apostle 
positively affirms it to have been, it remains a carnal ordi- 
nance still ; and if a carnal ordinance, then no necessary 
part of the gospel or new covenant dispensation ; and if 
no necessary part of it, then not needful to continue, nor 



OF BAPTISM. 225 

to be practised by such as live and walk under this dispen- 
sation. 

If water baptism had been an ordinance- of the gospel, 
then the apostle Paul would have been sent to administer 
it; but he declares positively, 1 Cor. i. IT: " That Christ 
sent him not to baptize, but to preach the gospel. " He 
being in special manner the apostle of Christ to the Gen- 
tiles, it water baptism be to be accounted the badge of 
Christianity, he had more need than any of the rest to be 
sent to baptize with water, that he might mark the Gentiles 
converted by him with that Christian sign. But since Paul 
was the apostle of the Gentiles, and in his ministry doth 
through all, as by his epistles appears, labor to wean them 
from the former Jewish ceremonies and observations, his 
commission did not require of him that he should lead those 
converts into such Jewish observations and baptisms; 
however that practice was indulged in and practised by the 
other apostles among their Jewish proselytes, for which 
cause he thanks God that he had baptized so few: inti- 
mating that what he did therein he did in condescension to 
their weakness, even as at another time he circumcised 
Timothy. 

Some object, That Christ, who had the Spirit above 
measure, was notwithstanding baptized with water. 

I answer, So was he also circumcised : it will not follow 
from thence that circumcision is to continue : for it behoved 
Christ to fulfil all righteousness, not only the ministry of 
John, but the law also ; therefore did he observe the Jew- 
ish feasts and rites, and keep the passover. It will not 

P 



226 phoposition xii. 

thence follow that Christians ought to do so now ; and 
therefore Christ, Matt. iii. 15, gives John this reason of 
his being baptized, desiring him to " suffer it to be so now;" 
whereby he sufficiently intimates that he intended not 
thereby to perpetuate it as an ordinance to his disciples. 

They object, Matt, xxviii. 19: "Go ye therefore and 
teach all nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost." This is the great 
objection, and upon which they build the whole superstruc- 
ture. 

As to what Christ saith, in commanding them to " bap- 
tize in the name of the Father, Son, and Spirit," the Greek 
is £t$ tb bvoixa, that is, into the name ; now the name of the 
Lord is often taken in scripture for something else than a 
bare sound of words, or literal expression, even for his vir- 
tue and power, as may appear from Psal. liv. 1 ; Cant. i. 3 ; 
Prov. xviii. 10, and in many more. Now that the apostles 
were by their ministry to baptize the nations into this 
name, virtue, and power, and that they did so, is evident 
by these testimonies of Paul above mentioned, where he 
saith, " That as many of them as were baptized into Christ, 
have put on Christ ; " this must have been a baptizing into 
the name, i. e., power and virtue, and not a mere formal 
expression of words adjoined with water baptism ; because, 
as hath been above observed, it doth not follow as a natural 
or necessary consequence of it. I would have those who 
desire to have their faith built upon no other foundation, than 
the testimony of God's Spirit and scriptures of truth, thor- 
oughly to consider whether there can be any thing further 



OF BAPTISM. 227 

alleged for this interpretation than what the prejudice of 
education and influence of tradition hath imposed. Per- 
haps it may stumble the unwary and inconsiderate reader, 
as if the very character of Christianity were abolished, to 
tell him plainly that this scripture is not to be understood 
of baptizing with water, and that this form of " baptizing 
in the name of the Father, Son, and Spirit," hath no war- 
rant from Matt, xxviii., etc. 

Let it be considered, that if it had been a form prescribed 
by Christ to his apostles, then surely they would have 
made use of that form in the administering of water bap- 
tism to such as they baptized with water ; but though it 
be particularly expressed that they baptized such and such, 
as Acts ii. 41, and viii. 12, 13, 38, and ix. 18, and x. 48, and 
xvi. 15, and xviii. 8, yet there is not a word of this form. 
And in two places, Acts viii. 16, and xix, 5, it is said of 
some that they were " baptized in the name of the Lord 
Jesus ; " by which it appears, that the apostles did no ways 
understand that Christ by his commission, Matt, xxviii., 
did enjoin them such a form of water baptism, seeing they 
did not use it. And therefore it is safer to conclude, that 
what they did in administering water baptism, they did 
not by virtue of that commission, else they would have so 
used it : for our adversaries I suppose would judge it a 
great heresy to administer water baptism only in the name 
of Jesus, without mention of Father or Spirit, as it is ex- 
pressly said they did, in the two places above cited. 

They say, If this were not understood of water baptism, 
it would be a tautology, and all one with teaching. 



228 PROPOSITION XII. 

I say, Nay: Baptizing with the Spirit is somewhat fur 
ther than teaching, or informing the understanding ; for it 
imports a reaching to, and melting the heart, whereby it is 
turned, as well as the understanding informed. 

They say, Baptism in this place must be understood with 
water, because it is the action of the apostles ; and so can- 
not be the baptism of the Spirit, which is the work of 
Christ, and his grace ; not of man, etc. 

I answer ; Baptism with the Spirit, though not wrought 
without Christ and his grace, is instrumentally done by 
men fitted of God for that purpose ; and therefore no ab- 
surdity follows, that baptism with the Spirit should be ex- 
pressed as the action of the apostles. For though it be 
Christ by his grace that gives spiritual gifts, yet the apostle, 
Rom. i. 11, speaks of his imparting to them spiritual gifts ; 
and he tells the Corinthians, that he had " begotten them 
through the gospel/ 7 1 Cor. iv. 15. And yet to beget 
people to the faith, is the work of Christ and his grace, not 
of men. To convert the heart, is properly the work of 
Christ ; and yet the scripture oftentimes ascribes it to men, 
as being the instruments. 

They object the constant practice of the apostles in the 
primitive church, who, they say, did always administer 
water baptism to such as they converted to the faith of 
Christ. 

I answer ; That it was the constant practice of the apos- 
tles, is denied ; for we have shown, in the example of Paul, 
that it was not so ; since it were most absurd to judge that 
he converted only those few, even of the church of Corinth, 



OF BAPTISM. 229 

whom he saith he baptized ; nor were it less absurd to think 
that that was a constant apostolic practice, which he, who 
was not inferior to the chiefest of the apostles, and who 
declares he labored as much as they all, rejoiceth he was 
so little in. 

But if from the sameness of the word, because Christ 
bids them baptize, and they afterwards in the use of water 
are said to baptize, it be judged probable that they did un- 
derstand that commission, Matt, xxviii., to authorize them 
to baptize with water, and accordingly practised it; I 
answer. 

Although it should be granted, that for a season they did 
so far mistake it, as to judge that water belonged to that 
baptism, which however I find no necessity of granting, yet 
I see not any great absurdity would thence follow. For it 
is plain they did mistake that commission, as to a main part 
of it, for a season ; as where he bids them " Go, teach all 
nations ; " since some time after they judged it unlawful to 
teach the Gentiles ; yea, Peter himself scrupled it, until by 
a vision constrained thereunto ; for which, after he had done 
it, he was for a season, until they were better informed, 
judged by the rest of his brethren. Now, if the education 
of the apostles as Jews, and their propensity to adhere and 
stick to the Jewish religion, did so far influence them, that 
even after Christ's resurrection, and the pouring forth of 
the Spirit, they could not receive nor admit of the teaching 
of the Gentiles, though Christ, in his commission to them, 
commanded them to preach to them ; what further ab- 
surdity were it to suppose, that, through the like mistake, 
20 



230 PROPOSITION XII. 

the ehiefest of them having been the disciples of John, and 
his baptism being so much prized there among the Jews, 
they also took Christ's baptism, intended by him of the 
Spirit, to be that of water, which was John's, and accord- 
ingly practised it for a season ? It suffices us, that if they 
were so mistaken, though I say not that they were so, they 
did not always remain under that mistake : else Peter would 
not have said of the baptism which now saves, "that it is 
not a putting away of the filth of the flesh," which certainly 
water baptism is. 

But further, They urge much Peter's baptizing Corne- 
lius; in which they press two things, First, That water 
baptism is used, even to those that had received the Spirit. 
Secondly, That it is said positively, " he commanded them 
to be baptized," Acts x. 47, 48. 

But neither of these doth necessarily infer water baptism 
to belong to the new covenant dispensation, nor yet to be 
a perpetual standing ordinance in the church. It is no 
wonder if Peter, w^ho thought it so strange (notwithstand- 
ing all that had been spoken by Christ), that the Gentiles 
should be made partakers of the gospel, and who with 
great difficulty was brought to come to them and eat with 
them, was inclined to put this ceremony upon them ; which 
being, as it were, the particular dispensation of John, the 
forerunner of Christ, seemed to have greater affinity with 
the gospel, than the other Jewish ceremonies then used by 
the church. As to these words, " And he commanded them 
to be baptized ; " it amounteth to no more, than that Peter 
did at that time command those persons to be baptized with 



OF BAPTISM. 231 

water ; but it saith nothing that Peter commanded water 
baptism to be a standing and perpetual ordinance to the 
church. Why doth Peter's commanding Cornelius and his 
household to be baptized at that time infer water baptism 
to continue, more than his constraining, which is more than 
commanding, the Gentiles in general to be circumcised, and 
observe the law ? We find at that time, when Peter bap- 
tized Cornelius, it was not yet determined whether the 
Gentiles should not be circumcised ; but on the contrary, it 
was the most general sense of the church that they should : 
and therefore no wonder if they thought it needful at that 
time that they should be baptized ; which had more affinity 
with the gospel. 

They object from the signification of the word baptize, 
which is as much as to clip and wash with water ; alleging 
thence, that the very word imports a being baptized with 
water. 

But baptizing with water was a rite among the Jews, as 
Paulus Kiccius showeth, even before the coming of John : 
and the ceremony received that name from the nature of 
the practice, as used both by the Jews and by John ; yet 
we find that Christ and his apostles frequently make use 
of these terms to a more spiritual signification. So circum- 
cision was only used and understood among the Jews to be 
that of the flesh ; but the apostle tells us of the circum- 
cision of the heart and spirit made without hands. So that 
though baptism was used among the Jews only to signify 
a washing with water, yet both John, Christ, and his apos 
ties, speak of a being " baptized with the Spirit, and with 



232 PROPOSITION XII. 

fire;" which they make the peculiar baptism of Christ, as 
contradistinguished from that of water, which was John's, 
as is above shown. So that though baptism among the 
Jews was only understood of water, yet among Christians 
it is very well understood of the Spirit without water. 

They object, John iii. 5, " Except a man be born of 
water, and of the Spirit," etc., hence inferring the neces- 
sity of water baptism, as w^ell as of the Spirit. 

But if this prove any thing, it will prove water baptism 
to be of absolute necessity ; and therefore Protestants 
rightly affirm, when this is urged upon them by Papists, 
to evince the absolute necessity of water baptism, that 
water is not here understood of outward water ; but mysti- 
cally, of an inward cleansing and washing. Even as w^here 
Christ speaks of being baptized with fire, it is not to be 
understood of outward material fire, but only of purifying, 
by a metouymy ; because to purify is a proper effect of 
fire, as to wash and make clean is of w r ater ; therefore the 
scripture alludes to water, where it can as little be so under- 
stood, as where we are said to be saved by the washing of 
regeneration, Tit. iii. 5. 

They object, That the baptism of water is a visible sign 
or badge to distinguish Christians from infidels, even as 
circumcision did the Jews. 

J answer ; This saith nothing at all, unless it be proved 
to be a necessary precept, or part of the new covenant dis- 
pensation ; it not being lawful for us to impose outward 
ceremonies and rites, and say, they will distinguish us 
from infidels. Circumcision was positively commanded. 



OF BAPTISM. - 233 

and said to be a seal of the first covenant ; but as we have 
already proved that there is no such command for baptism, 
so there is -not any word in all the New Testament, calling 
it a badge of Christianity, or seal of the new covenant. 
The professing of faith in Christ, and a holy life answering 
thereunto, is a far better badge of Christianity than any 
outward washing. A Christian is not known to be a Chris- 
tian by his being baptized, especially when he was a child, 
unless he tell them so much ; and may not the professing 
of faith in Christ signify that as well ? I know there are 
divers of those called the Fathers, that speak much of water 
baptism, calling it Characterum Christianitatis : but so did 
they also of the sign of the cross, and other such things, 
justly rejected by Protestants. For the mystery of iniq- 
uity, which began to work in the apostles' days, soon 
spoiled the simplicity and purity of the Christian worship ; 
insomuch that not only many Jewish rites were retained, 
but many heathenish customs and ceremonies introduced 
into the Christian worship ; as particularly that word sac- 
rament. 

As for infant baptism, it is a tradition without precept 
or example in Scripture. He that proves water baptism 
ceased, proves that infant baptism is vain : but he that 
should prove that water baptism continues, has not tnence 
proved that infant baptism is necessary ; that needs some- 
thing further. 

We travail above all to lay hold upon and cleave unto 
the Light of the glorious gospel revealed unto us. And the 
harmony of the truth we profess in this may appear, by 
20* 



234 * PROPOSITION XII. 

briefly observing how in all things we follow the spiritual 
gospel of Christ, as contradistinguished from the carnality 
of the legal dispensation ; while others through rejecting 
this gospel, are still laboring under the burden of the law, 
which neither they nor their fathers were able to bear. 

For the law and rule of the old covenant and Jews was 
outward, written in tables of stone and parchment. But 
the law of the new covenant is inward and perpetual, 
written in the heart. The worship of the Jews was out- 
ward, and limited to set times, places, and persons, and 
performed according to set prescribed forms and obser- 
vations. But the worship of the new covenant is neither 
limited to time, place, nor person, but is performed in the 
Spirit and in truth ; not according to set forms and prescrip- 
tions, but as the Spirit of God immediately moves, and 
leads. 

So likewise the baptism among the Jews under the law 
was an outward washing with outward water, only to 
typify an inward purification of the soul, which did not 
necessarily follow upon those that were thus baptized ; but 
the baptism of Christ under the g , ospel is the baptism of 
the Spirit and of fire ; not the putting away of the filth of 
the flesh, but the answer of a good conscience towards 
God ; and such is the baptism that we labor to be baptized 
withal, and contend for. 



PROPOSITION XIII. 

CONCERNING THE COMMUNION, OR PARTICIPATION OF THE 
BODY AND BLOOD OF CHRIST. 

THE communion of the body and blood of Christ is in- 
ward and spiritual, which is the participation of his 
flesh and blood, by which the inward man is icor.x. 
daily nourished in the hearts of those in whom 16 > 17 - 

John vi. 32, 

Christ dwells. Of which things the breaking of 33, 35. 

bread by Christ with his disciples was a figure. 1 Cor - v - 8 - 
which even they who had received the substance used in 
the church for a time, for the sake of the weak ; even as 
abstaining* from things strangled, and from blood, 

f 00? > Acts xv. 20. 

the washing one another's feet, and the anoint- John xm. 14. 
ing of the sick with oil : all which are com- 
manded with no less authority and solemnity than the 
former ; yet seeing they are but shadows of better things, 
they cease in such as have obtained the substance. 



The communion of the body and blood of Christ is a 
mystery hid from all natural men, in their first fallen state, 
which they cannot understand as they there abide ; neither 
can they be partakers of it, nor yet are they able to discern 
the Lord's body. And forasmuch as the Christian world, 

235 



236 PROPOSITION XIII, \ 

so called, for the most part hath been laboring in their own 
natural understandings, about the things of God and relig- 
ion ; therefore hath this mystery been much hid and sealed 
up from them, while they have been contending about the 
form, but strangers to the substance, life, and virtue. 

The body then of Christ, which believers partake of, is 
spiritual, and not carnal ; and his blood, which they drink 
of, is pure and heavenly, and not human or elementary. 
It is that heavenly seed, that divine, spiritual, celestial sub- 
stance, of which we spake before in the fifth and sixth 
propositions. This is that spiritual body of Christ, whereby 
and through which he communicateth life to men, and sal- 
vation to as many as believe in him, and receive him ; and 
whereby also man comes to have fellowship and communion 
with God. 

This is proved from the sixth of John, from verse 32 to 
the end, where Christ speaks more at large of this matter, 
than in any other place : and indeed this evangelist and 
beloved disciple, who lay in the bosom of our Lord, gives 
us a more full account of the spiritual sayings and doctrine 
of Christ than any other : and it is observable, that though 
he speaks nothing of the ceremony used by Christ of break- 
ing bread with his disciples, neither in his evangelical ac- 
count of Christ's life and sufferings, nor in his epistles ; 
yet he is more large in this account of the participation of 
the body, flesh, and blood of Christ, than any of them all. 
For Christ, in this chapter, perceiving that the Jews did 
follow him for love of the loaves, desires them, verse 21, 
to " labor not for the meat which perisheth, but for that 



OF THE BODY AND BLOOD OF CHRIST. 237 

meat which endureth for ever : " but forasmuch as they, 
not understanding the spiritual language and doctrine of 
Christ, did judge the manna which Moses gave their fathers, 
to be the most excellent bread, as coming from heaven: 
Christ, to better inform them, amrmeth, First, That it is 
not Moses, but his Father, that giveth the true bread from 
heaven, verses 32 and 48. Secondly, This bread he calls 
himself, verse 35, " I am the bread of life : " and verse 51, 
"I am the living bread, which came down from heaven." 
Thirdly, He declares that this bread is his flesh, verse 51, 
" The bread that I will give, is my flesh ; " and verse 55, 
11 For my flesh is meat indeed, and my blood is drink in 
deed." Fourthly, The necessity of partaking thereof, verse 
53, " Except ye eat the flesh of the Son of man, and drink 
his blood, ye have no life in you." And lastly, The blessed 
fruits and necessary effects of this communion of the body 
and blood of Christ, verse 33, 4C This bread giveth life to 
the world." Verse 50, He that eateth thereof, dieth not. 
Verse 58, " He that eateth of this bread shall live for ever." 
Verse 54, Whoso eateth this flesh, and drinketh this bloo,d, 
shall live for ever. Verse 56, And he dwelleth in Christ, 
and Christ in him. Verse 57, And shall live by Christ. 

From this large description of the origin, nature, and 
effects of this body, flesh, and blood of Christ, it is apparent 
that it is spiritual, and to be understood of a spiritual body, 
and not of that body, or temple of Jesus Christ, which was 
born of the Virgin Mary, and in which he walked, lived, 
and suffered in the land of Judea ; because it is said, that 
it came down from heaven. Now the outward body of 



238 PROPOSITION XIII. 

Christ came not down from heaven. Also, it is the soul, 
not the body, that is to be nourished by this flesh and blood. 
Now outward flesh cannot nourish nor feed the soul. 

That this body, and spiritual flesh and blood of Christ, is 
to be understood of that divine and heavenly seed, before 
spoken of by us, appears both by the nature and fruits of 
it. First, it is said, it is that which cometh down from 
heaven, and giveth life unto the world : now this answers 
to that light and seed, which is testified of, John i., to be 
the light of the world, and the life of men. For that spir- 
itual light and seed, as it receives place in men's hearts, and 
room to spring up there, is as bread to the hungry and 
fainting soul, that is, as it were, buried and dead in the 
lusts of the world ; which receives life again, and revives, 
as it tasteth and partaketh of this heavenly bread : and they 
that partake of it are said to come to Christ ; neither can 
any have it, but by coming to him, and believing in the 
appearance of his light in their hearts ; by receiving which, 
and believing in it, the participation of this body and bread 
is known. And that Christ understands the same thing 
here by his body, flesh, and blood, which is understood, 
John i., by the " light enlightening every man/' and the 
life, etc., appears; for the light and life, spoken of John i., 
is said to be Christ ; " He is the true light : " and the bread 
and flesh, etc., spoken of in John vi., is called Christ; "I 
am the bread of life," saith he. Again, They that received 
that light and life, John i. 12, obtained power to become 
the sons of God, by believing in his name : so also here, 
John vi. 35, he that cometh unto this bread of life shall not 



OF THE BODY AND BLOOD OF CHRIST. 239 

hunger ; and he that believes in him, who is this bread, shall 
never thirst. So, then, as there was the outward visible 
body and temple of Jesus Christ, which took its origin from 
the Virgin Mary ; there is also the spiritual body of Christ, 
by and through which He that was the " Word in the be- 
ginning with God," and was and is GOD, did reveal him- 
self to the sons of men in all ages, and whereby men in all 
ages come to be made partakers of eternal life, and to have 
communion and fellowship with God and Christ. 

Now as the outward body and temple was called Christ, 
so was also his spiritual body, no less properly, and that 
long before that outward body w T as in being. Hence the 
apostle saith, 1 Cor. x. 3, 4, that the " Fathers did all eat 
the same spiritual meat, and did all drink the same spiritual 
drink: for they drank of that spiritual rock that followed 
them, and that rock was Christ." This cannot be under- 
stood otherwise than of this spiritual body of Christ ; which 
spiritual body of Christ, though it was the saving food of 
the righteous both before the law and under the law ; yet 
under the law it was veiled and shadowed under divers 
tj^pes ; yea, and not only so, but it was veiled and hid, in 
some respects, under the outward body of Christ, or during 
the continuance of it ; so that the Jews could not understand 
Christ's preaching about it while on earth ; and not the Jews 
only, but many of his disciples, judging it a hard John yL 60, 66. 
saying, murmured at it ; and many from that time went 
back from him, and walked no more with him. I doubt not 
but that there are many also at this day, professing to be 
the disciples of Christ, that do as little understand this 



240 PROPOSITION XIII. 

matter as those did, and are as apt to be offended, and 
stumble at it, while they are gazing and following after 
the outward body, and look not to that by which the saints 
are daily fed and nourished. 

For as Jesus Christ, in obedience to the will of the Father, 
did by the eternal Spirit offer up that body for a propitia- 
tion for the remission of sins, and finished his testimony 
upon earth thereby, in a most perfect example of patience, 
resignation, and holiness, that all might be made partakers 
of the fruit of that sacrifice ; so hath he likewise poured 
forth into the hearts of all men a measure of that divine 
light and seed wherewith he is clothed ; that thereby, reach- 
ing unto the consciences of all, he may raise them up out 
of death and darkness by his life and light ; and thereby 
may be made partakers of his body, and there-through come 
to have fellowship with the Father and with the Son. 

If it be asked, How and after what manner man comes 
to partake of it, and to be fed by it ? I answer in the plain 
John vi. 35 and express words of Christ, "I am the bread 
and 55. f \[f e » saith he; " he that cometh to me shall 
never hunger ; he that belie veth in me shall never thirst." 
And again, " For my flesh is meat indeed, and my blood is 
drink indeed." So whosoever thou art that askest this ques- 
tion, or readest these lines, whether thou accountest thy- 
self a believer, or really feelest, by a certain and sad expe- 
rience, that thou art yet in the unbelief, and findest that 
the outward body and flesh of Christ is so far from thee, 
that thou canst not reach it, nor feed upon it ; yea, though 
thou be one who has often swallowed down and taken in 



OF THE BODY AND BLOOD OF CHRIST. 241 

that which the Papists have persuaded thee to be the real 
flesh and blood of Christ, and hast believed it to be so, 
though all thy senses told thee the contrary ; or, being a 
Lutheran, hast taken that bread, in and with and under 
which the Lutherans have assured thee that the flesh and 
blood of Christ is ; or, being a Calvinist, hast partaken of 
that which the Calvinists say, though a figure only of the 
body, gives them who take it a real participation of the 
body, flesh, and blood of Christ, though they never knew 
how nor what way ; I say, if for all this thou findest thy 
soul yet barren, yea, hungry, and ready to starve, for want 
of something thou longest for ; know that that light that 
discovers thy iniquity to thee, that shows thee thy barren- 
ness, thy emptiness, is that body w^hich thou must partake 
of, and feed upon : but that till by forsaking iniquity thou 
turnest to it, comest unto it, receivest it, though thou may- 
est hunger after it, thou canst not be satisfied with it ; for 
it hath no communion with darkness, nor canst 2Cor. vi. 14. 
thou drink of the cup of the Lord, and the cup of devils : 
and be partaker of the Lord's table, and the table of devils," 
1 Cor. x. 21. 

" He that eateth my flesh, and drinketh my blood," saith 
Christ, " dwelleth in me, and I in him." This Joimvi. 56. 
cannot be understood of outward eating of outward bread ; 
and as by this the soul must have fellowship with God, so 
also, so far as all the saints are partakers of this one body 
and one blood, they come also to have a joint communion. 
Hence the apostle, 1 Cor. x. 17, in this respect saith, that 
they " being many, are one bread, r.nd one body; " and to 
21 Q 






242 PRO POSIT I OK XIII. 

the wise among the Corinthians he saith, il The bread which 
we break is it not the communion of the body of Christ ? n 
This is the true and spiritual supper of the Lord, which 
men come to partake of, by hearing the voice of Christ, 
and opening the door of their hearts, and so letting him in, 
according to the plain words of the scripture, Rev. iii. 20, 
" Behold I stand at the door and knock; if any man hear 
my voice, and 'open the door, I will come in to him, and 
will sup with him, and he with me." So that the supper 
of the Lord, and the supping with the Lord, and partaking 
of his flesh and blood, is no ways limited to the ceremony 
of breaking bread and drinking wine at particular times, 
but is truly and really enjoyed, as often as the soul retires 
into the light of the Lord, and feels and partakes of that 
heavenly life by which the inward man is nourished ; which 
may be and is often witnessed by the faithful at all times, 
though more particularly when they are assembled together 
to wait upon the Lord. 

But what confusion the professors of Christianity have 
run into who, for want of a true spiritual understanding, 
have sought to tie this supper of the Lord to that ceremony 
used by Christ before his death, of breaking bread and 
drinking wine with his disciples. And though they for the 
most part agree generally in this, yet how do they contend 
and debate one against another ! Now all those uncertain 
opinions, and the* contentions therefrom arising, have pro- 
ceeded from their all agreeing in two general errors con- 
cerning this thing ; which being denied and receded from, 
as they are by us, there would be an easy way made for 



OF THE BODY AND BLOOD OF CHRIST. 243 

reconciliation, and we should all meet in one spiritual and 
true understanding of this mystery. 

The first of these errors is, in making the communion or 
participation of the body, flesh, and blood of Christ to re- 
late to that outward, body, vessel, or temple, that was born 
of the Yirgin Mary, and walked and suffered in Judea ; 
whereas it should relate to the spiritual body, flesh, and 
blood of Christ, even that heavenly and celestial light and 
life, which was the food and nourishment of the regenerate 
in all ages, as we have already proved. 

The second error is, in tying this participation of the 
body and blood of Christ to that ceremony used by him 
with his disciples in the breaking of bread, etc., as if it had 
only a relation thereto, or were only enjoyed in the use of 
that ceremony. 

Now the communion or participation of the flesh and 
blood of Christ hath no such necessary relation to the 
breaking of bread and drinking of wine : for if it had any 
such necessary relation, it would either be from the nature 
of the thing, or from some divine precept. 

It is not from the nature of it ; because to partake of the 
flesh and blood of Christ is a spiritual exercise. But to 
eat bread and drink wine is a natural act, which in itself 
adds nothing to the soul, neither has anything that is spirit- 
ual in it. All acknowledge that many eat of the bread and 
drink of the wine, even that which they say is consecrate 
and transubstantiate into the very body of Christ, who not- 
withstanding have not life eternal, have not Christ dwelling 
in them, nor do live by him, as all do who truly partake 
of the flesh and blood of Christ. 



244 PROPOSITION XIII. 

It hath not relation by divine precept ; for if it had, it 
would be mentioned in that which is accounted the institu- 
tion of it, or else in the practice of it by the saints recorded 
in scripture ; but so it is not. For as to the institution, or 
rather narration, of Christ's practice in this matter, we have 
it recorded by the evangelists Matthew, Mark, and Luke. 
In the first two there is only an account of the matter-of- 
fact, to wit, That, Christ brake bread, and gave it his dis- 
ciples to eat, saying, " This is my body ;" and blessing the 
cup, he gave it them to drink, saying, " This is my blood ;" 
but nothing of any desire to them to do it. In the last, 
after the bread (but before the blessing, or giving them the 
wine), he bids them do it in remembrance of him. The 
end of this for which they were to do it, if at all, is to re- 
member Christ; which the apostle yet more particularly 
expresses, 1 CorT xi. 26, " to show forth the Lord's death ; ■" 
but to remember the Lord, or to declare his death, which 
are the special ends annexed to the use of this ceremony, is 
not at all to partake of the flesh and blood of Christ ; neither 
have they any more necessary relation to it than any other 
two different spiritual duties. 

But if it be said, That Jesus Christ calls the bread here 
his body, and the wine his blood, therefore he seems to have 
had a special relation to his disciples partaking of his flesh 
and blood in the use of this thing ; 

I answer, His calling the bread his body, and the wine 
his blood, would yet infer no such thing ; though it is not 
denied but that Jesus Christ, in all things he did, yea, and 
from the use of all natural things, took occasion to raise the 



OF THE BODY AND BLOOD OF CHRIST. 245 

minds of his disciples and hearers to spirituals. Hence 
from the woman of Samaria drawing water, he took occa- 
sion to tell her of that living water, which " whoso drinketh 
of shall never thirst;" which indeed is all one with his 
blood here spoken of ; yet it will not follow that that well 
or water had any necessary relation to the living water, or 
the living water to it, etc. So Christ takes occasion, from 
the Jews following him for the loaves, to tell them of this 
spiritual bread and flesh of his body, which was more nec- 
essary for them to feed upon ; it will not therefore follow 
that their following him for the loaves had any necessary 
relation thereunto. So also Christ here, being at supper 
with his disciples, takes occasion, from the bread and wine 
which was before them, to signify unto them, That as that 
bread which he brake unto them, and that wine which he 
blessed and gave unto them, did contribute to the preserv- 
ing and nourishing of their bodies, so was he also to give 
his body and shed his blood for the salvation of their souls. 
And therefore the very end proposed in this ceremony to 
those that observe it is, to be a memorial of his death. 

But if it be said, That the apostle, 1 Cor. x. 16, calls the 
bread which he brake the communion of the body of Christ, 
and the cup the communion of his blood ; I do most wil- 
lingly subscribe unto it ; but do deny that this is under- 
stood of the outward bread ; for the apostle in this chapter 
speaks not one word of that ceremony ; for having in the 
beginning of it shown them how the Jews of old were 
made partakers of the spiritual food and water, which was 
Christ, and how several of them, through disobedience a ad 
21* 



246 PROPOSITION XIII. 

idolatry, fell from that good condition, he exhorts them, bv 
the example of those Jews whom God destroyed of old, to 
flee those evils ; showing them that they, to wit, the Cor- 
inthians, are likewise partakers of the body and blood of 
Christ; of which communion they would rob themselves 
if they did evil, because " they could not drink of the cup 
of the Lord and the'cup of devils, and partake of the Lord's 
table and the table of devils," ver. 21, which shows that 
he understands not here the using of outward bread and 
wine ; because those that do drink the cup of devils, and 
eat of the table of devils, yea, the wickedest of men, may 
partake of the outward bread and outward wine. 

But that which they most of all are always urging, is 
from 1 Cor. xi., where the apostle calls the cup the " cup 
of the Lord ; " and saith, " That they who eat of it and 
drink it unworthily, are guilty of the body and blood of 
the Lord ; " and ver. 29, Eat and drink their own damna- 
tion. 

Now his calling the cup " the cup of the Lord," and say- 
ing, They are guilty of the body and blood of Christ, and 
eat their own damnation in not discerning the Lord's body, 
etc., amounts to no more than this, That since the Corin- 
thians were in the use of this ceremony, and so performed 
it as a religious act, they ought to do it worthily, or else 
they should bring condemnation upon themselves. Now 
this will not more infer the thing so practised by them to 
be a necessary religious act obligatory upon others, than 
when the apostle saith, Rom. xiv. 6, " He that regardeth 
the day, regardeth it unto the Lord," it can be thence in- 



OF THE BOPY AND BLOOD OF CHRIST. 247 

ferred that the clays that some esteemed and observed did 
lay an obligation upon others to do the same. But yet, as 
he that esteemed a day, and placed conscience in keeping 
it, was to regard it to the Lord, and so he was to do it 
worthily ; and if he did it unworthily, he would be guilty 
of the Lord's day, and so keep it to his own damnation; 
so also such as observe this ceremony of bread and wine, 
it is to them the bread of the Lord, and the cup of the 
Lord, because they use it as a religious act ; and forasmuch 
as their end therein is to show forth the Lord's death, and 
remember his body that was crucified for them, and his 
blood that was shed for them, if they do it without that 
due preparation and examination which every religious act 
ought to be performed in, then, instead of truly remember- 
ing the Lord's death, and his body and his blood, they ren- 
der themselves guilty of it, as being in one spirit with 
those that crucified him, and shed his blood, though pre- 
tending with thanksgiving and joy to remember it. 

And that no more can be hence inferred, appears from 
another saying of the same apostle, Rom. xiv. 23, " He 
that doubteth is damned if he eat," etc., where he, speak- 
ing of those that judged it unlawful to eat flesh, etc., saith, 
If they eat doubting, they eat their own damnation. Now 
it is manifest from all this, that either the doing or forbear- 
ing of this was to another, that placed no conscience in it, 
of no moment. So I say, he that eateth that which in his 
conscience he is persuaded it is not lawful for him to eat, 
doth eat his own damnation ; so he also that placeth con- 
science in eating bread and wine as a religions act, if he do 



2-18 PROPOSITION XIII. 

it unprepared, and without that due respect wherein such 
acts should be gone about, he eateth and drinketh his own 
damnation, not discerning the Lord's body, i. e,, not mind- 
ing what he doth, to wit, with a special respect to the Lord, 
and by way of special commemoration of the death of 
Christ. 

We find this ceremony only mentioned in scripture in 
four places, to wit, Matthew, Mark, and Luke, and by Paul 
Matt. xxvi. to the Corinthians. Matthew and Mark give 
Markxiv on ^J an accoun ^ of the matter-of-fact, without 
Luke xxii an ^ P rece Pt to do so afterwards ; simply declar- 
19 - insr, that Jesus at that time did desire them to 

1 Cor. xi. ° 

23; etc. ea t of the bread, and drink of the cup ; to which 
Luke adds these words, " This do in remembrance ofme." 
If we consider this action of Christ with his apostles, there 
will appear nothing for a foundation to such a superstruc- 
ture as many have sought to build upon it : for both Mat- 
thew and Mark express it as an act done by him as he was 
eating. Matthew saith, " And as they were eating ; " and 
Mark, " And as they did eat, Jesus took bread," etc. Now 
this act was no singular thing, neither any solemn institu- 
tion of a gospel ordinance ; because it was a constant cus- 
tom among the Jews, as Paulus Riccius observes at length 
in his Celestial Agriculture, that when they did eat the 
passover, the master of the family did take bread, and bless 
it, and breaking it, gave of it to the rest ; and likewise tak- 
ing wine, did the same. Jesus Christ, who fulfilled all right- 
eousness, and also observed the Jewish feasts and customs. 
used this also among his disciples ; and as in most other things 



OF THE BODY AXD BLOOD OF CHRIST. 249 

he labored to draw their minds to a further thing, so in the 
use of this he takes occasion to put them in mind of his 
death and sufferings, which were shortly to be. 

And that expression of Luke, " Do this in remembrance 
of me," amounts to no more than this, that being the last 
time that Christ did eat with his disciples, he desired them, 
that in their eating and drinking they might have regard 
to him, and by the remembering of that opportunity, be 
the more stirred up to follow him diligently through suffer- 
ings and death, etc. But what man of reason, laying aside 
the prejudice of education, and the influence of tradition, 
will say, that this account of the matter-of-fact given by 
Matthew and Mark, or this expression of Luke, to " do 
that in remembrance of him," will amount to these conse- 
quences which the generality of Christians have sought to 
draw from it ; as calling it the principal seal of the cove- 
nant of grace, by which all the benefits of Christ's death 
are sealed to believers. 

But to give a further evidence, how these consequences 
have not any foundation from the practice of that ceremony, 
nor from the words following, " do this," etc., let us con- 
sider another of the like nature, as it is at length expressed 
by John, chap. xiii. 4, 5, 8, 12, 14, 15 : " Jesus riseth from 
supper, and laid aside his garments, and took a towel, and 
girded himself: after that, he poureth water into a basin, 
and began to wash the disciples' feet, and to wipe them 
with the towel wherewith he was girded : Peter said unto 
him, Thou shalt never wash my feet : Jesus answered him, 
If I wash thee not, thou hast no part with me. So after 



250 PROPOSITION XIII. 

he had washed their feet, he said, Know ye what I have 
done to you ? If I then your Lord and Master have washed 
your feet, ye also ought to wash one another's feet : for I 
have given you an example, that ye should do as I have 
done to you." 

As to which, let it be observed, that John relates this 
passage to have been done at the same time with the other 
of breaking bread ; both being done the night of the pass- 
over, after supper. If we regard the narration of this, and 
the circumstances attending it, it was done with far more 
solemnity, and prescribed far more punctually and particu- 
larly than the former. It is said only, " As he was eating, 
he took bread ; " but here he rose up, he laid by his garments, 
he girded himself, he poured out the water, he washed their 
feet, he wiped them with a towel ; he did this to all of them ; 
which are circumstances surely far more observable than 
those noted in the other. The former was a practice common 
among the Jews, used by all masters of families upon that 
occasion ; but this, as to the manner, and person acting it, 
to wit, for the master to rise up, and wash the feet of his 
servants and disciples, was more singular and observable. 
In the breaking of bread, and giving of wine, it is not 
mentioned that he particularly put them into the hands of 
all ; but breaking it, and blessing it, gave it the nearest, 
and so they from hand to hand; but here it is mentioned, 
that he washed not the feet of one or two, but of many. 
He saith not in the former, that if they do not eat of that 
bread, and drink of that wine, they shall be prejudiced by 
it; but here he saith expressly to Peter, that if he wash 



OF THE BODY AND BLOOD OF CHRIST. 251 

taini not, he hath no part with him. In the former he saith, 
as it were passingly, Do this in remembrance of me ; but 
here he sitteth down again, he desires them to consider 
what he hath clone, tells them positively, that as he hath 
done to them, so ought they to clo to one another ; and yet 
again, he redoubles that precept, by telling them, he has 
given them an example, that they should do so likewise. 

If we respect the nature of the thing, it hath as much 
in it as either baptism or the breaking of bread; seeing It 
is an outward element of a cleansing nature, applied to the 
outward man, by the command and the example of Christ, 
to signify an inward purifying. I would willingly propose 
this seriously to men, who will be pleased to make use 
of that understanding that God hath given them, and not 
be imposed upon by the custom or tradition of others ; 
Whether this ceremony, if we respect either the time that 
it was appointed in, or the circumstances wherewith it was 
performed, or the command enjoining the use of it, hath 
not as much to recommend it for a standing ordinance of 
the gospel, as either water baptism, or bread and wine, or 
any other of that kind ? If they say, That the former, of 
washing the feet, was only a ceremony ; what have they, 
whence they can show, that this breaking of bread is more ? 
If they say, That the former was only a sign of humility and 
purifying ; what have they to prove that this was more ? 
If they say, That one was only for a time, and was no evan- 
gelical ordinance ; what hath this to make it such, that 
the other wanted. Neither can anything be alleged, that 
the one should cease, and not the other; or the one continue, 



252 PROPOSITION XIII. 

and not the other, but the mere opinion of the affirmers ; 
which by custom, education, and tradition hath begotten in 
the hearts of people a greater reverence for, and esteem 
of the one than the other. 

What inconveniences have Christians brought upon 
themselves, by superstitiously adhering to this ceremony ! 
Out of which difficulties it is impossible for them to extri- 
cate themselves, but by laying it aside, as they have done 
others of the like nature. For besides what is above- 
mentioned, I would gladly know how from the words they 
can be certainly resolved that these words " Do this " must 
be understood to the clergy, Take, bless, and break this 
bread, and give it to others ; but to the laity only, Take 
and eat, but do not bless. 

If it be said, That the clergy were only present ; 

Then may not another from thence as easily infer, that, 
the clergy only ought to partake of this ceremony ; because 
they were the apostles only then present, to whom it was 
said, Do this ? But if this [Do this] be extended to all, 
how comes it all have not liberty to obey it, in both bless- 
ing, breaking, and distributing, as well as taking and eating ? 
Besides all these, even the Calvinist Protestants of Great 
Britain could never yet accord among themselves about the 
manner of taking it, whether sitting, standing, or kneeling : 
whether it should be given to the sick, and those that are 
ready to die, or not. Which controversies, though they 
may be esteemed of small moment, yet have greatly con- 
tributed, with other things, to be the occasion not only of 
much contention, but also of bloodshed and devastation. 



OF THE BODY AND BLOOD OF CHRIST. 253 

Have we not reason, not finding the nature of this prac- 
tice to be obligatory upon us, more than those others which 
our adversaries have laid aside, to avoid this confusion; 
since those that use it can never agree, neither concerning 
the nature, efficacy, nor manner of doing it? And this 
proceeds, because they take it not plainly, as it lies in the 
scripture. For would they take it as it lies, it would im- 
port no more, than that Jesus Christ at that time did thereby 
signify unto them, that his body and blood was to be offered 
for them ; and desired them, that whensoever they did eat 
or drink, they might do it in remembrance of him ; or with 
a regard to him, whose blood was shed for them. 

Now that the primitive church gathered immediately 
after his ascension, did so understand it, doth appear from 
their use and practice ; as first, Acts ii. 42, " And they con- 
tinued steadfastly in the apostles' doctrine and fellowship, 
and in breaking of bread," etc. This cannot be understood 
of any other than of their ordinary eating ; for as nothing 
else appears from the text, so the context makes it plain ; 
for they had all things in common : and therefore it is said, 
verse 46, " And they continuing daily with one accord in 
the temple, and breaking bread from house to house, did 
eat their meat with gladness and singleness of heart." 
Those who w411 not wilfully close their eyes, may see here, 
that the breaking being joined with their eating, shows 
that nothing else is here expressed, but that having all 
things in common, and so continuing together, they also 
did break their bread and eat their meat together : in doing 
whereof, I cannot doubt but they remembered the Lord : to 
22 



254 PROPOSITION XIII. 

follow whom they had, with so much zeal and resignation, 
betaken themselves. 

This is further manifest from Acts vi. 2 ; for the apostles, 
having the care and distribution of that money which the 
believers, having sold their possessions, gave unto them, 
and finding themselves overcharged with that burthen, ap- 
pointed deacons for that business, that they might give 
themselves continually to prayer, and to the ministry of 
the word ; not leaving that to serve tables. This cannot 
be meant of any sacramental eating, or religious act of 
worship ; seeing our opposers make the distributing of that 
the proper act of ministers, not of deacons : and yet there 
can be no reason alleged, that that breaking of bread, which 
they are said to have continued in, and to have done from 
house to house, was other than those tables which the apos- 
tles served ; but here gave over, as finding themselves over- 
charged with it. 

Now as the increase of the disciples did incapacitate the 
apostles any more to manage this, so it would seem their 
further increase, and dispersing in divers places, hindered 
the continuance of that practice of having things in com- 
mon ; but notwithstanding, so far at least to remember or 
continue that ancient community, they did at certain times 
come together, and break bread together. Hence it is said, 
Acts xx. 7, on Paul's coming to Troas, that "upon the first 
day of the week, when the disciples came together to break 
bread, Paul preached unto them, ready to depart on the 
morrow, and continued his speech until midnight." Here 
h no mention made of any sacramental eating ; but only 



OF THE BODY AND BLOOD OF CHRIST. 255 

that Paul took occasion from their being together to preach 
unto them. These words joined together [and when he 
had broken bread, and eaten, and talked] show it w^as no 
religious act of worship, but only an eating for bodily re- 
freshment, for which the Christians used to meet together 
some time ; and doing it in God's fear, and singleness of 
heart, doth notwithstanding difference it from the eating or 
feasting of profane persons. 

But let it be observed, that in all the Acts there is no 
other nor further mention of this matter. But if that cere- 
mony had been some solemn sacrifice, as some will have it, 
or such a special sacrament as others plead it to be ; it 
is strange that that history, which in many less things 
gives a particular account of the Christians' behavior, 
should have been so silent in the matter : only we find that 
they used sometimes to meet together to break bread and 
eat. Now as the early Christians began by degrees to de- 
part from that primitive purity and simplicity, so did they 
also to accumulate superstitious traditions, and vitiate the 
innocent practices of their predecessors, by the intermixing 
either of Jewish or heathenish rites ; and likewise in the 
use of this, abuses began very early to creep in among 
Christians, so that it was needful for the apostle Paul to 
reform them, and reprove them for it, as he doth at large, 
1 Cor. xi., from verse IT to the end. The apostle condemns 
them, in that, because this custom of supping in general 
was used among Christians to increase their love, and as a 
memorial of Christ's supping with the disciples, they had 
so vitiated it as to eat it apart ; and to come full, who had 



256 PROPOSITION XIII. 

abundance ; and hungry, who had little at home ; whereby 
the very use and end of this practice was lost and perverted: 
and therefore he blames them, that they did not either eat 
this in common at home, or reserve their eating till they 
came all together to the public assembly. 

Because this custom of eating and drinking together some 
time, had its rise from Christ's act with the apostles, the 
night he was betrayed, therefore the apostle proceeds, verse 
23, to give them an account of that : " For I have received 
of the Lord that w^hich also I delivered unto you, that the 
Lord Jesus, the same night in which he was betrayed, took 
bread," etc. Those that understand the difference betwixt 
a narration of a thing, and a command, cannot but see, if 
they will, that there is no command in this place, but only 
an account of matter-of-fact ; he saith not, I received of the 
Lord, that as he took bread, so I should command it to you 
to do so likewise ; there is nothing like this in the place : 
yea, on the contrary, verse 25, where he repeats Christ's 
imperative words to his apostles, he placeth them so as they 
import no command ; " This do ye, as oft as ye drink it, in 
remembrance of me:" and then he adds, " For as often as 
ye eat this bread, and drink this cup, ye do show the Lord's 
death till he come :" but these words " as often" import no 
more a command, than to say, As often as thou goest to 
Rome, see the Capitol, will infer a command to me to go 
thither. 

But whereas they itrge the last words, " Ye show forth 
the Lord's death till he come ;" insinuating, That this im- . 
ports a necessary continuance of that ceremony, until Christ 
come at the end of the world to judgmeDt j 



OF THE BODY AND BLOOD OF CHRIST. 257 

I answer ; They take two of the chief parts of the con- 
troversy here for granted, without proof. First, that "as 
often " imports a command ; the contrary whereof is shown ; 
neither will they ever be able to prove it. Secondly, That 
this coming is to be understood of Christ's last outward 
coming, and not of his inward and spiritual, that remains 
to be proved : whereas the apostle might well understand 
it of his inward coming and appearance, which perhaps 
some of those carnal Corinthians, that used to come drunk- 
en together, had not yet known; and others, being weak 
among them, and inclinable to dote upon outwards, this 
might have been indulged to them for a season, and even 
used by those who knew Christ's appearance in Spirit (as 
other things were), especially by the apostle, who became 
weak to the weak, and all to all, that he might save some. 

Several testimonies of scripture do sufficiently show, 
that such external rites are no necessary part of the new 
covenant dispensation, therefore not needful now to con- 
tinue, however they were for a season practised of old. 
The first is Rom. xiv. 17, "For the kingdom of God is not 
meat and drink, but righteousness and peace, and joy in 
the Holy Ghost." Another of the same apostle is yet more 
plain, CoL ii. 16, " Let no man therefore judge you in meat 
or in drink," etc. " Which are a shadow of things to come : 
but the body is of Christ." Then since our opposers con- 
fess, that their bread and wine is a sign or shadow : there- 
fore, according to the apostle's doctrine, we ought not to 
be judged in the non-observation of it. But is it unfit 
for those that are dead with Christ to be subject to such 
22* E 



253 PROPOSITION XIII. 

ordinances? See what he saith, verse 20, "Wherefore, if 
ve be dead with Christ from the rudiments of the world, 
why, as though living in the world, are ye subject to ordi- 
nances (Touch not, taste not, handle not : which all are to 
perish with the using) after the commandments and doc- 
trines of men ? " 

But doth not this contending for the use of water, bread, 
and wine, as necessary parts of the gospel worship, destroy 
the nature of it, as if the gospel were a dispensation of 
shadows, and not of the substance? Whereas the apostle, in 
that of the Colossians above mentioned, argues against the 
use of these things, as needful to those that are dead and 
arisen with Christ, because they are but shadows. And 
since, through the whole Epistle to the Hebrews, he 
argues with the Jews, to wean them from their old wor- 
ship, for this reason, because it was typical and figura- 
tive ; is it agreeable to right reason to bring them to 
another of the same nature ? What ground from scrip- 
ture or reason can our opposers bring us, to evince that one 
shadow or figure should point to another shadow or figure, 
and not to the substance ? And yet they make the figure 
of circumcision to point to water baptism, and the paschal 
lamb to bread and wine. 

If any now at this day, from a true tenderness of spirit, 
and with real conscience towards God, did practise this 
ceremony in the same way, method, and manner as did the 
primitive Christians recorded in scripture, I should not 
doubt to affirm but they might be indulged in it, and the 
Lord might regard them, and for a season appear to them 



OF THE BODY AND BLOOD OF CHRIST. 259 

in the use of these things, as many of us have known him 
to do to us in the time of our ignorance ; providing always 
they did not seek to obtrude them upon others, nor judge 
such as found themselves delivered from them, or that they 
do not pertinaciously adhere to them. For we certainly 
know that the day is dawned, in which God hath arisen, 
and hath dismissed all those ceremonies and rites, and is 
only to be worshipped in Spirit, and that he appears to 
them who wait upon him ; and that to seek God in these 
things is, with Mary at the sepulchre, to seek the living 
among the dead : for we know that he is risen, and revealed 
in Spirit, leading his children out of these rudiments, that 
they may walk with him in his light : to whom be glory 
for ever. Amen. 



PROPOSITION XIV. 

CONCERNING THE POWER OF THE CIVIL MAGISTRATE IN 
MATTERS PURELY RELIGIOUS, AND PERTAINING TO THE 
CONSCIENCE. 

SINCE God hath assumed to himself the power and do- 
minion of the conscience, who alone can rightly instruct 
and govern it, therefore it is not lawful for any, whosoever, 
Luke ix. by virtue of any authority or principality they 

55, 56. 

Matt. vii.;i2, bear in the government of this world, to force 
Tit.m. 10. the consciences of others; and therefore all kill- 
ing, banishing, fining, imprisoning, and other such things 
which are inflicted upon men for the alone exercise of their 
conscience, or difference in worship or opinion, proceedeth 
from the spirit of Cain the murderer, and is contrary to 
the truth ; providing always, that no man, under the pre- 
tence of conscience, prejudice his neighbor in his life or 
estate, or do anything destructive to, or inconsistent with, 
human society ; in which case the law is for the trans- 
gressor, and justice is to be administered upon all, without 
respect of persons. 



The question is, Whether the civil magistrate hath power 
to force men in things religious to do contrary to their con- 

260 



THE POWER OF THE CIVIL MAGISTRATE. 261 

science ; and if they will not, to punish them in their goods, 
liberties, or lives ? This we hold in the negative. 

But as we would have the magistrate to avoid this ex- 
treme of encroaching upon men's consciences, so on the 
other hand we are far from joining with or strengthening 
such libertines as would stretch the liberty of their con- 
sciences to the prejudice of their neighbors, or to the ruin 
of human society. We understand therefore by matters 
of conscience such as immediately relate betwixt God and 
man, or men and men, that are under the same persuasion, 
as to meet together and worship God in that way which 
they judge is most acceptable unto him, and not to encroach 
upon, or seek to force their neighbors, otherwise than by 
reason, or such other means as Christ and his apostles used, 
viz.: Preaching and instructing such as will hear and re- 
ceive it; but not at all for men, under the notion of conscience, 
to do anything contrary to the moral and perpetual statutes 
generally acknowledged by all Christians ; in which case 
the magistrate may very lawfully use his authority. But 
the liberty w T e lay claim to is such as the primitive church 
justly sought under the heathen emperors, to wit, for men 
of sobriety, honesty, and a peaceable conversation, to enjoy 
the liberty and exercise of their conscience towards God 
and among themselves, and to admit among them such as 
by their persuasion and influence come to be convinced of 
the same truth with them, without being therefore molested 
by the civil magistrate. Though we would not have men 
hurt in their temporals, nor robbed of their privileges as 
men and members of the commonwealth, because of their 



262 PROPOSITION XIV. 

inward persuasion ; yet we are far from judging that in the 
church of God there should not be censures exercised against 
such as fall into error, as well as such as commit open evils ; 
and therefore we believe it may be very lawful for a Chris- 
tian church, if she find any of her members. fall into any 
error, after due admonitions and instructions according to 
gospel order, if she find them pertinacious, to cut them off 
from her fellowship by the sword of the Spirit, and deprive 
them of those privileges which they had as fellow-mem- 
bers ; but not to cut them off from the world by the tem- 
poral sword, or rob them of their common privileges as 
men, seeing they enjoy not these as Christians, or under 
such a fellowship, but as men, and members of the crea- 
tion. 

That no man, by virtue of any power or principality 
he hath in the government of this world, hath power over 
the consciences of men, is apparent, because the conscience 
of man is the seat and throne of God in him, of which 
God is the alone proper and infallible judge, who by his 
power and Spirit can alone rectify the mistakes of con- 
science, and therefore hath reserved to himself the power 
of punishing the errors thereof as he seeth meet. 

This pretended power of the magistrate is inconsistent 
with the nature of the gospel. It was contrary to the 
nature of Christ's ministry to use any force or violence in 
the gathering of souls to him. This he abundantly ex- 
pressed in his reproof to the two sons of Zebedee, who 
would have been calling for fire from heaven to burn those 
that refused to receive him : we see what Christ saitb tc 



THE POWER OF THE CIVIL MAGISTRATE. 263 

ihem, " Ye know not what spirit ye are of," Luke ix. 55, 
" For the Son of Man is not come to destroy men's lives,, 
but to save them." Here Christ shows that such kind of 
zeal was no ways approved of by him ; and such as think 
to make way for Christ or his gospel by this means, do not 
understand what spirit they are of. If it was not accord- 
ing to the wisdom of Christ, who was and is King of kings, 
by outward force to constrain others to believe him or re- 
ceive him, do not they grossly offend him, who will needs 
be wiser than he, and think to force men against their per- 
suasion to conform to their doctrine and worship ? 

This forcing of men's consciences is contrary to sound 
reason and the very law of nature. For man's understand- 
ing cannot be forced by all the bodily sufferings another 
man can inflict upon him, especially in matters spiritual 
and supernatural. It is argument, and evident demon- 
stration of reason, together with the power of God reach- 
ing the heart, that can change a man's mind from one 
opinion to another, and not knocks and blows and such 
like things, which may well destroy the body, but never 
can inform the soul, which is a free agent, and must either 
accept or reject matters of opinion as they are borne in 
upon it by something proportioned to its own nature. To 
seek to force minds in any other manner, is to deal with 
men as if they were brutes, void of understanding. By 
that course indeed men may be made hypocrites, but can 
never be made Christians ; and surely the products of such 
compulsion, even w T here the end is obtained, to w T it, an out- 
ward assent or conformity, whether in doctrine or worship, 



264 PROPOSITION XIV. 

can be no ways acceptable to God, who desireth not any 
sacrifice, except that which cometh thoroughly from the 
heart, and will have no constrained ones : so that men, by 
constraining force, are so far from being members of the 
church, that they are made ten times more the servants of 
Satan than before ; in that to their error is added hypocrisy, 
the worst of evils in matters of religion, and that which 
above all things the Lord's soul most abhors. 

The ground of persecution is an unwillingness to suffer ; 
for no man that will persecute another for his conscience, 
would suffer for his own if he could avoid it, seeing his 
principle obliges him, if he had power, by force to establish 
that which he judges is the truth, and so to force others 
to it. 

The true, faithful, and Christian suffering is for men to 
profess what they are persuaded is right, and so practise 
and perform their worship towards God, as being their true 
right so to do ; and neither to do more in that, because of 
outward encouragement from men ; nor any whit less, be- 
cause of the fear of their laws and acts against it. Thus 
for a Christian man to vindicate his just liberty with so 
much boldness, and yet innocency, will in due time, though 
through blood, purchase peace ; as this age hath in some 
measure experienced, and many are witnesses of it ; which 
yet shall be more apparent to the world, as truth takes 
place in the earth. 

But of this excellent patience and sufferings, the wit- 
nesses of God, in scorn called Quakers, have given a man- 
ifest proof: for so soon as God revealed his truth among 



THE POWER OF THE CIVIL, MAGISTRATE. 265 

'■hem, without regard to any opposition whatsoever, or 
what they might meet with, they went up and down, as? 
they were moved of the Lord, preaching and propagating 
the truth in market-places, highways, streets, and public 
temples, though daily beaten, whipped, bruised, haled, and 
imprisoned therefor. And when there was anywhere a 
church or assembly gathered, they taught them to keep 
their meetings openly, and not to shut the door, nor do it 
by stealth, that all might know it, and those who would 
might enter. And as hereby all just occasion of fear of 
plotting against the government was fully removed, so this 
their courage and faithfulness in not giving over their meet- 
ing together (but more especially the presence and glory 
of God manifested in the meeting being terrible to the con- 
sciences of the persecutors), did so weary out the malice 
of their adversaries, that oftentimes they were forced to 
leave their work undone. For when they came to break 
up a meeting, they were obliged to take every individual 
out by force, they not being free to give up their liberty by 
dissolving at their command : and when they were haled 
out, unless they were kept forth by violence, they presently 
returned peaceably to their place. Yea, when sometimes 
the magistrates have pulled down their meeting-houses, 
they have met the next day openly upon the rubbish, and 
so by innocency kept their possession and ground, being 
properly their own, and their right to meet and worship 
God being not forfeited to any. As this patient but yet 
courageous way of suffering made the persecutors' work 
very heavy and wearisome unto them, so the courage and 



2(36 PROPOSITION XIV. 

patience of the sufferers, using no resistance, nor bringing 
any weapons to defend themselves, nor seeking any ways 
revenge upon such occasions, did secretly smite the hearts 
of the persecutors, and made their chariot wheels go on 
heavily. 

Glory to God, and our Lord Jesus Christ, that now these 
twenty-five years, since we were known to be a distinct and 
separate people, hath given us faithfully to suffer for his 
name, without shrinking or fleeing the cross ; and what 
liberty we now enjoy, it is by his mercy, and not by any 
outward working or procuring of our own, but it is He has 
wrought upon the hearts of our opposers. 



PROPOSITION xy. 

CONCERNING SALUTATIONS AND RECREATIONS, ETC. 

SEEING the chief end of all religion is to redeem men 
from the spirit and vain conversation of this world, and 
to lead into inward communion with God, before Ephes.v. 11. 
whom if we fear always we are accounted happy J j0 hn v 44 
therefore all the vain customs and habits thereof, Jer - x - 3 - 

11. T 1 T 1 1 IT ACtS X - 26 " 

both m word and deed, are to be rejected and Matt . X v. 13. 
forsaken by those who come to this fear ; such CoL iL 8 - 
as taking off the hat to a man, the bowings and cringings 
of the body, and such other salutations of that kind, with 
all the foolish and superstitious formalities attending them ; 
all which man hath invented in his degenerate state, to feed 
his pride in the vain pomp and glory of this world : as also 
the unprofitable plays, frivolous recreations, sportings, and 
gamings, which are invented to pass away the precious 
time, and divert the mind from the witness of God in the 
heart, and from the living sense of his fear, and from that 
evangelical spirit wherewith Christians ought to be leav- 
ened and which leads into sobriety, gravity, and godly 
fear ; in which as we abide, the blessing of the Lord is felt 
to attend us in those actions in which we are necessarily 
engaged, in order to the taking care for the sustenance of 
the outward man. 

267 



268 PROPOSITION XV. 

Having hitherto treated of the principles of religion, 
both relating to doctrine and worship, I am now to speak 
of some practices which have been the product of this prin- 
ciple, in those witnesses whom God hath raised up in this 
day to testify for his truth. 

There are some things, which most plead for the lawful- 
ness of and allow themselves in, as no ways inconsistent 
with the Christian religion, which we have found to be no 
ways lawful unto us, and have been commanded of the 
Lord to lay them aside ; though the doing thereof hath 
occasioned no small sufferings and buffetings, and hath 
procured us much hatred and malice from the world. 

I. That it is not lawful to give to men such flattering 
titles, as Your Holiness, Your Majesty, Your Eminency, 
Your Excellency, Your Grace, Your Lordship, Your Hon- 
or, etc., nor use those flattering words, commonly called 
Compliments. 

II. That it is not lawful for Christians to kneel, or pros- 
trate themselves to any man, or to bow the body, or to 
uncover the head to them. 

III. That it is not lawful for a Christian to use super- 
fluities in apparel, as are of no use save for ornament and 
vanity. 

IY. That it is not lawful to use games, sports, plays, 
nor among other things comedies among Christians, Under 
the notion of recreations, which do not agree with Chris- 
tian silence, gravity, and sobriety ; for laughing, sporting, 
gaming, mocking, jesting, vain talking, etc., is not Chris- 
tian liberty, nor harmless mirth. 



OP SALUTATIONS AND RECREATIONS. 269 

V. That it is not lawful for Christians to swear at all 
under the gospel ; not only not vainly, and in their common 
discourse, but even not in judgment before the magistrate. 

VI. That it is not lawful for Christians to resist evil, or 
to war or fight in any case. 

I would not have any judge, that hereby we intend to 
destroy the mutual relation that either is betwixt prince 
and people, master and servants, parents and children ; nay, 
not at all : we shall evidence that our principle in these 
things hath no such tendency, and that these natural rela- 
tions are rather better established, than any ways hurt by 
it. Next, Let not any judge, that from our opinion in these 
things, any necessity of levelling will follow, or that all 
men must have things in common. Our principle leaves 
every man to enjoy that peaceably, which either his own 
industry, or his parents, have purchased to him ; only he is 
thereby instructed to use it aright, both for his own good 
and that of his brethren ; and all to the glory of God : in 
w T hich also his acts are to be voluntary, and no ways con- 
strained. And further, we say not hereby, that no man 
may use the creation more or less than another : for we 
know, that as it hath pleased God to dispense it diversely, 
giving to some more, and some less, so they may use it 
accordingly. The several conditions, under which men are 
diversely stated, together with their educations answering" 
thereunto, do sufficiently show this : the servant is not the 
same way educated as the master ; nor the tenant as the 
landlord ; nor the rich as the poor ; nor the prince as the 
peasant. Now, though it be not lawful for any, however 
23* 



270 PROPOSITION XV. 

great abundance they may have, or whatever their educa- 
tion may be, to use that which is merely superfluous ; yet 
seeing their education has accustomed them thereunto, and 
their capacity enables them so to do without being profuse 
or extravagant, they may use things better in their kind 
than such whose education hath neither accustomed them 
to such things, nor their capacity will reach to compass 
them. For it is beyond question, that whatever thing the 
creation affords is for the use of man, and the moderate use 
of them is lawful ; yet they may be unlawful to some and 
not to others. The safe place is, for such as have fulness, 
to watch over themselves, that they use it moderately, and 
rescind all superfluities ; being willing, as far as they can, 
to help the need of those to whom Providence hath allotted 
a smaller allowance. Let the brother of high degree re- 
joice, in that he is abased ; and such as God calls in a low 
degree, be^ content with their condition, not envying those 
brethren who have greater abundance ; knowing they have 
received abundance, as to the inward man, which is chiefly 
to be regarded; and that as to the inward and spiritual 
fellowship of the saints, they become the brethren and 
companions of the greatest and richest: and in this re- 
spect, Let him of low degree rejoice that he is exalted. 
These things premised, I would ask all such as choose 
•to be Christians indeed, whether it would not greatly con- 
tribute to the commendation of Christianity, and to the 
increase of the life and virtue of Christ, if all superfluous % 
titles of honor, profuseness, and prodigality in meat and 
apparel, gaming, sporting, and playing, were laid aside and 



OF SALUTATIONS AND RECREATIONS. 271 

forborne ? And whether such as lay them aside, in so 
doing, walk not more like the disciples of Christ and his 
apostles, than such as use them ? Whether the laying 
them aside would hinder any from being good Christians ? 
Or if Christians might not be better without them than 
with them ? God hath made it manifest in this age, that 
by discovering the evil of such things, and leading his wit- 
nesses out of them and to testify against them, he hath 
produced effectually in many that mortification and abstrac- 
tion from the love and cares of this world, who daily are 
conversing in the world, but inwardly redeemed out of it, 
which was judged could only be obtained by such as were 
shut up in cloisters and monasteries. Thus much in 
general. 

As to the first we affirm positively, That it is not law- 
ful for Christians either to give or receive these titles of 
honor, as, Your Holiness, Your Majesty, Your Excellency, 
Your Eminency, etc. These titles are no part of that 
obedience which is due to magistrates or superiors. We 
find not that in the scripture any such titles are used, 
either under the law or the gospel. Their use lays a neces- 
sity upon Christians frequently to lie ; because the persons 
obtaining these titles, either by election or hereditarily, 
may frequently be found to have nothing really in them 
deserving them. It is apparent, and cannot be denied by 
any, but that those virtues are not in many of the persons 
expressed by the titles they bear. Such as are truly vir- 
tuous, must not be styled by their virtues, because not 
privileged by the princes of this world ; and such as have 



272 PROPOSITION XV, 

them not, must be so called, because they have obtained a 
patent so to be : and all this is done by those who profess 
to be his followers, that commanded his disciples, Not to 
be called of men, Master ; and told them, such could not 
believe as received honor one from another, and sought not 
the honor which cometh from God only. 

The Christians speak to the apostles without any such 
denomination as, If it please Your Grace, Your Holiness, 
Your Lordship, nor Your Worship ; they are neither called. 
My Lord Peter, nor My Lord Paul ; nor yet Master Peter, 
nor Master Paul ; nor Doctor Peter, nor Doctor Paul ; but 
singly Peter and Paul ; and that not only in the scripture, 
but for some hundreds of years after : so that this appears 
to be a manifest fruit of the apostasy. For if these titles 
arise either from the office or worth of the persons, it will 
not be denied, but the apostles deserved them better than any 
now that call for them. But the case is plain ; the apostles 
had the holiness, the excellency, the grace ; and because 
they were holy, excellent, and gracious, they neither used, 
nor admitted of such titles. As to that title of "Majesty, 
usually ascribed to princes, we do not find it given to any 
such in the holy scripture ; but that it is specially and pe- 
culiarly ascribed unto God. 

All these titles and styles of honor are to be rejected 
by Christians, because they are to seek the honor that comes 
from above, and not the honor that is from below : but these 
honors are not that honor that comes from above, but are 
from below. For judge, Is it the meek and innocent Spirit 
of Christ that covets that honor ? Is it that Spirit that 



OF SALUTATIONS AND RECREATIONS. 273 

must be of no reputation in this world, that has its con- 
versation in heaven, that conies to have fellowship with the 
sons of God ? Is it that Spirit, I say, that loves Phil, ft 20. 
that honor, that seeks after that honor, that pleads for the 
upholding of that honor, that frets, and rages, and fumes, 
when it is denied that honor ? If we look either to the 
nature of this honor, the cause of it, the ways it is con- 
veyed, the terms in which it is delivered, it cannot be used 
by such as desire to be Christians in good earnest. 

Now besides these general titles of honor, what gross 
abuses are crept in among such as are called Christians in 
the use of compliments, wherein not servants to masters, 
or others, wfth respect to any such kind of relations, but 
others who have no such relation, do say and write to one 
another, at every turn, Your humble servant, Your most 
obedient servant, etc. Such wicked customs have, to the 
great prejudice of souls, accustomed Christians to lie; and 
to use lying is now come to be accounted civility. It is 
strange, that such as pretend to scripture "as their rule 
should not be ashamed to use such things ; since Elihu, 
who had not the scriptures, could say, Job xxxii. 21, 22 : 
" Let me not accept any man's person, neither let me give 
nattering titles unto man. For I know not to give flatter- 
ing titles ; in so doing my Maker would soon take me away." 

It will not be unfit in this place to say something con- 
cerning the using of the singular number to one person ; 
concerning which James Howel, in his epistle to the nobility 
of England, before the French and English Dictionary, takes 
notice, " That both in France, and in other nations, the 

S 



274 PROPOSITION XV. 

word thou was used in speaking to one ; but by succession 
of time, when the Roman commonwealth grew into an 
empire, the courtiers began to magnify the emperor (as 
being furnished with power to confer dignities and- offices), 
using the word you ; yea, and deifying him wdth more re- 
markable titles. So that the w r ord you in the plural num- 
ber, together with the other titles and compellations of 
honor, seem to have taken their rise from monarchical gov- 
ernment ; which afterwards, by degrees, came to be derived 
to private persons." The same is witnessed by John 
Maresius, of the French academy, in the preface of .his 
Clovis. " The use of the word you, when one person is 
spoken to, was only introduced by these base, flatterers of 
men of latter ages, to whom it seemed good to use the 
plural number to one person, that he may imagine himself 
alone to be equal to many others in dignity and worth ; 
from w 7 hence at last it came to persons of lower quality." 

Seeing it is manifest to us that this form of speaking to 
men in the plural number doth proceed from pride, as well 
as that it is in itself a lie, we found a necessity upon us to 
testify against this corruption, by using the singular equally 
unto all. And although no reason can be given why we" 
should be persecuted upon this account, especially by Chris- 
tians, who profess to follow the rule of scripture, whose 
dialect this is ; yet it would perhaps seem incredible if I 
should relate how much we have suffered for this thing. 

Secondly, Next unto this of titles, the other part of honor 
used among Christians is the kneeling, bowing, and uncov- 
ering of the head to one another. 



OF SALUTATIONS AND RECREATIONS. 275 

God, who is the creator of man, and he to whom he 
oweth the dedication both of soul and body, is over all to 
be worshipped and adored, and that not only by the spirit, 
but also with the prostration of body. jSTow kneeling, bow- 
ing, and uncovering of the head, is the alone outward sig- 
nification of our adoration towards God, and therefore it is 
not lawful to give it unto man. He that kneeleth, or pros- 
trates himself to man, what doth he more to God ? He 
that boweth, and uncovereth his head to the creature, what 
hath he reserved to the Creator ? Men being alike by cre- 
ation, though their several relations require from them 
mutual services according to those respective relations, owe 
not worship one to another, but all equally are to return it 
to God : because it is to him, and his name alone, that every 
knee must bow, and before w^hose throne the four and 
twenty elders prostrate themselves. Therefore for men to 
take this one from another, is to rob God of his glory : since 
all the duties of relations may be performed one to another 
without these kind of bowings, which therefore are no es- 
sential part of our duty to man, but to God. We see that 
Peter refused it from Cornelius, saying, He was a man. 
Tea, we see, that the angel twice refused this kind of bow- 
ing from John, Rev. xix. 10, and xxii. 9, for this reason, 
" Because I am thy fellow-servant, and of thy brethren ; " 
abundantly intimating that it is not lawful for fellow-ser- 
vants thus to prostrate themselves one to another : and in 
this respect all men are fellow-servants. 

These things being thus considered, it is remitted to the 
judgment of such as ^are desirous to be found Christians 



276 PROPOSITION XV. 

indeed, wt ether we are worthy of blame for waiving it to 
men. Let those then that will blame us consider whether 
they might not as well accuse Mordecai of incivility, who 
was no less singular than we in this matter. And foras- 
much as^they accuse us herein of rudeness and pride, though 
the testimony of our consciences in the sight of God be a 
sufficient guard against such calumnies, yet there are of us 
known to be men of such education, as forbear not these 
things for want of that they call good breeding ; and we 
should be very wid of reason to purchase that pride at so 
dear a rate, as many have done the exercise of their con- 
science in this matter ; many of us having been sorely 
beaten and buffeted, yea, and several months imprisoned, 
for no other reason but because we could not so satisfy the 
proud unreasonable humors of proud men as to uncover 
our heads and bow our bodies. And this I can say boldly, 
in the sight of God, from my own experience, and that of 
many thousands more, that however small or foolish this 
may seem, yet we behoved to choose death rather than do 
it, and that for conscience' sake : and that in its being so 
contrary to our natural spirits, there are many of us, to 
whom the forsaking of these bowings and ceremonies was 
as death itself; which we could never have left, if we could 
have enjoyed our peace with God in the use of them. 
Though it be far from us to judge all those to whom God 
hath not shown the evil of them under the like hazard ; 
yet nevertheless we doubt not but to such as would prove 
faithful witnesses to Christ's divine light in their con 
sciences, God will also show the evil*of these things. 



OF SALUTATIONS AND RECREATIONS. 277 

The third thing to be treated of, is the vanity and su- 
perfluity of apparel. We shall not say that all persons are 
to be clothed alike, because it will perhaps neither suit their 
bodies nor their estates. And if a man be clothed soberly, 
and without superfluity, though they may be finer than that 
which his servant is clothed with, we shall not blame him 
for it : the abstaining from superfluities w^hich his condi- 
tion and education have accustomed him to, may be in him 
a greater act of mortification than the abstaining from finer 
clothes in the servant, who never was accustomed to them. 
The iniquity lies then here, First, When from a lust of 
vanity, and a desire to adorn themselves, men and women, 
not content with what their condition can bear, or their 
country easily affords, do stretch to have things, that from 
their rarity, and the price that is put upon them, seem to 
be precious, and -so feed their lust the more ; and this all 
sober men of all sorts will readily grant to be evil. Sec- 
ondly, When men are not content to make a true use of 
the creation, whether the things be fine or coarse, and do 
not satisfy themselves with what need and conveniency 
call for, but add thereunto things merely superfluous. 

Those that will needs so adorn themselves in the use of 
their clothes, as to beset them with things having.no real 
use or necessity, but merely for ornament sake, do openly 
declare that the end of it is either to please their lust, for 
which end these things are chiefly invented and contrived, 
or otherwise to gratify a vain and ostentatious mind ; and 
it is obvious these are their general ends in so doing. Yea, 
we see how easily men are puffed up with their garments, 
24 



278 PROPOSITION XV. 

and how proud and vain they are, when adorned to their 
mind. Now how far these things are below a true. Chris- 
tian, and how unsuitable, needs very little proof. Hereby 
those who love to be gaudy and superfluous in their clothes, 
show they concern themselves little with mortification and 
self-denial, and that they study to beautify their bodies 
more than their souls ; which prove they think little upon 
mortality, and so certainly are more nominal than real 
Christians. 

The scripture severely reproves such practices, both com- 
mending and commanding the contrary ; as Isa. iii., how 
severely doth the prophet reprove the daughters of Israel 
for their tinkling ornaments, their cauls, and their round 
tires, their chains and bracelets, etc., and yet is it not strange 
to see Christians allow themselves in these things, from 
whom a more strict and exemplary conversation is required ? 
Christ desires us not to be anxious about our clothing, Matt. 
vi. 25, and to show the vanity of such as glory in the 
splendor of their clothing, tells them, That even Solomon, 
in all his glory, was not to be compared to the lily of the 
field, which to-day is, and to-morrow is cast into the oven. 
But surely they make small reckoning of Christ's words 
and doctrine that are so curious in their clothing, and so 
industrious to deck themselves, and so earnest to justify it, 
and so enraged when they are reproved for it. 

The apostle Paul is very positive in this respect, 1 Tim. 
ii. 9, 10, "I will therefore in like manner also that women 
adorn themselves in modest apparel, with shamefacedness 
and sobriety, and not with broidered hair, or gold, or pearls ; 



OF SALUTATIONS AND RECREATIONS. 279 

or costly array, but (which becometh women professing 
godliness) with good work's." To the same purpose saith 
Peter ; 1 Pet. iii. 3, 4, " Whose adorning let it not be that 
outward adorning of plaiting the hair, and wearing of gold, 
or of putting on of apparel ; but let it be the hidden man 
of the heart, in that which is not corruptible, even the orna- 
ment of a meek and quiet spirit," etc. Here both the 
apostles do very positively and expressly assert that the 
adorning of Christian women ought not to be outward, nor 
consist in the apparel : and that they ought not to use the 
plaiting of the hair, or ornaments, etc., which was at that 
time the custom of the nations. But is it not strange, that 
such as make the scripture their rule, and pretend they are 
guided by it, should not only be so generally in the use of 
these things, which the scripture so plainly condemns, but 
also should attempt to justify themselves in so doing ? For 
the apostles not only commend the forbearance of these 
things, as an attainment commendable in Christians, but 
condemn the use of them as unlawful ; and yet may it not 
seem more strange, that in contradiction to the apostles' 
doctrine, as if they had resolved to slight their testimony, 
they should condemn those that out of conscience apply 
themselves seriously to follow it, as if in so doing they 
were singular, proud, or superstitious ? 

Fourthly, Let us consider the use of games, sports, 
comedies, and other such things, commonly used by all the 
several sorts of Christians, under the notion of divertise- 
ment and recreation, and see whether these things can con- 
sist with the seriousness, gravity, and Godly fear, which 



280 PROPOSITION XV. 

the gospel calls for. The apostle commands us, That 
" whether we eat or drink, or whatever we do, we do it all 
to the glory of God." But I judge none will affirm, That 
in the use of these sports and games God is glorified : if 
any should so say, they would declare they neither knew 
God nor his glory. And experience abundantly proves, 
that in the practice of these things men mind nothing less 
than the glory of God, and nothing more than the satis- 
faction of their own carnal lusts, wills, and appetites. The 
apostle desires us, 1 Cor. vii. 29, 31 : Because the time is 
short, that they that buy should be as though they pos- 
sessed not ; and they that use this world, as not abusing 
it, etc. But how can they be found in the obedience of 
this precept that plead for the use of these games and sports, 
who, it seemf , think the time so long, that they cannot find 
occasion enough to employ it, neither in taking care for 
their souls, nor yet in the necessary care for their bodies ; 
but invent these games and sports to pass it away. 

The apostle Peter desires us,'" To pass the time of our 
sojourning here in fear," 1 Pet. i. IT. But will any say, 
That such as use dancing and comedies, carding and dicing, 
do so much as mind this precept in the use of these things ? 
There is no duty more frequently commanded, nor moie 
incumbent upon Christians, than the fear of the Lord, to 
stand in awe before him, to walk as in his presence ; but if 
such as use these games and sports will speak from their 
consciences, they can, I doubt not, experimentally declare, 
that this fear is forgotten in their gaming ; and if God by 
bis light secretly touch them, or mind them of the vanity 



OF SALUTATIONS AND RECREATIONS. 281 

of their way, they strive to shut it out, and use their gaming 
as an engine to put away from them that troublesome guest, 
and thus make merry over the Just One, whom they have 
slain and crucified in tnemselves. 

But further, if Christ's reasoning be to be heeded, who 
saith, Matt. xii. 35, 36: That "the good man, out of the 
good treasure of the heart, bringeth forth good things ; and 
an evil man, out of the evil treasure, bringeth forth evil 
things/' and that " of every idle word we shall give an ac- 
count in the day of judgment," it may be easily gathered 
from what treasure these inventions come ; and it may be 
easily proved, that it is from the evil, and not the good. 
Let men that believe their souls are immortal, and that 
there will be a day of judgment in which these words of 
Christ will be accomplished, answer me, how all these will 
make account in that great and terrible day, of all these 
idle words that are necessarily made use of about dancing, 
gaming, carding, and comedies acting ? And yet how is 
it that by Christians not condemning these things, but 
allowing of them, many that are accounted Christians take 
up their whole time in them, yea, make it their trade and 
employment ? And it cannot be denied, as being obviously 
manifest by experience, that such as are masters of these 
occupations, and are most delighted in them, if they be not 
open Atheists and profligates, are such at best as make 
religion or the care of their souls their least business.. Now 
if these things were discountenanced by Christians, as in- 
consistent with their profession, it would remove these 
things : for these wretches would be necessitated then to 
24* 



282 PROPOSITION XV. 

betake themselves to some honest livelihood, if they were 
not fed and upholden by these. And as hereby a great 
scandal and stumbling-block would be removed from off 
the Christian name, so also would that in part be takeL 
out of the way which provokes the Lord to withhold his 
blessing, and by occasion of which things the minds of 
many remain chained in darkness, and drowned in lust, 
sensuality, and worldly pleasures, without any sense of 
God's fear, or their own souls' salvation. 

But they object, That men's spirits could not subsist if 
they were always intent upon serious and spiritual matters, 
and that therefore there is need of some divertisement to 
recreate the mind a little, whereby it, being refreshed, is 
able with greater vigor to apply itself to these things. 

We do not plead that men should be always in the same 
intentiveness of mind, knowing how impossible it is, so 
long as we are clothed with this tabernacle of clay. But 
this will not allow us at any time so to recede from the 
remembrance of God, and of our souls' chief concern, as 
not still to retain a certain sense of his fear ; which cannot 
be so much as rationally supposed to be in the use of these 
things which we condemn. Now the necessary occasions 
in which all are involved, in order to the care of the out- 
ward man, are a relaxation of the mind from the more seri- 
ous duties ; and those are performed in the blessing, as the 
mind is so leavened with the love of God, and the sense of 
his presence, that even in doing these things the soul car- 
rieth with it that divine influence and spiritual habit. Now 
if any will plead, that for relaxation of mind, there may be 



OF SALUTATIONS A 2T D RECREATIONS. 283 

a liberty allowed beyond these things which are of abso- 
lute need to the sustenance of the outward man, I shall not 
much contend against it ; provided these things be not such 
as are wholly superfluous, or in their proper nature and ten- 
dency lead the mind into lust, vanity, and wantonness, as 
being chiefly contrived and framed for that end, or gener- 
ally experienced to produce these effects. In all which 
things we are not so to forget God, in whom we both live 
and are moved, Acts xvii. 28, as not to have always some 
secret reserve to him, and sense of his fear and presence ; 
which also frequently exerts itself in the midst of these 
things by some short aspiration and breathings. 

Fifthly, the use of swearing is to be considered, which 
is so frequently practised almost among all Christians ; not 
only profane oaths among the profane, in their common 
discourses, whereby the most holy. name of God is in a 
horrible manner daily blasphemed ; but also solemn oaths, 
with those that have some show of piety ; whereof the 
most part do defend swearing before the magistrate with 
so great zeal, that not only they are ready themselves to 
do it upon every occasion, but also have stirred up the 
magistrates to persecute those who, out of obedience to 
Christ, their Lord and master, judge it unlawful to swear ; 
upon which account not a few have suffered imprisonment 
and the spoiling of their goods. 

But considering these clear words of our Saviour, Matt. 
v. 33, 34, " Again, ye have heard that it hath been said 
by them of e>ld time, Thou shalt not forswear thyself, but 
shaft perform unto the Lord thine oaths. But I say unto 



284 PROPOSITION XV. 

you, Swear not at all, neither by heaven," etc. "But 
let your communication be yea, yea*, nay, nay ; for what- 
soever is more than these cometh of evil:" as also the 
words of the apostle James, v. 12, "Bat above all things, 
my brethren, swear not, neither by heaven, neither by the 
earth, neither by any other oath ; but let your yea be yea, 
and your nay, nay, lest ye fall into condemnation:" I 
say, considering these clear words, it is surprising how any 
one that professeth the name of Christ can pronounce any 
oath with a quiet conscience, far less to persecute other 
Christians that dare not swear, because of their master 
Christ's authority. For Christ, First, proposeth it to us 
negatively, Swear not at all, neither by heaven, nor by the 
earth, nor by Jerusalem, nor by thy head, etc. Aud again, 
" Swear not by heaven, nor by earth, nor by any other 
oath." Secondly, he-presseth it affirmatively, "But let 
your communication be yea, yea, and nay, nay ; for what- 
soever is more than these, cometh of evil." And saith 
James, "Lest ye fall into condemnation." 

Which words both all and every one of them do make 
such a full prohibition, and so free of all exception, that it 
is strange how men that boast the scripture is the rule of 
their faith and life, can counterfeit any exception ! Cer- 
tainly reason ought to teach every one, that it is not law- 
ful to make void a general prohibition coming from God 
by such opposition, unless the exception be as clearly and 
evidently expressed as the prohibition. Neither is it to be 
omitted that, without doubt, the most learned doctors of 
each sect know that these fore-mentioned words were 



OF SALUTATIONS AND RECREATIONS. 285 

understood by the ancient fathers of the first three hundred 
years after Christ to be a prohibition of all sorts of oaths. 

It is evident that Christ forbids somewhat that was 
permitted under the law, to wit, to swear by the name of 
God, because it was not lawful for any man to swear but 
by God himself. And because he saith, "Neither by 
heaven, because it is the "throne of God ;" therefore he ex- 
cludes all other oaths, even those which are made by God ; 
for he saith, chap, xxiii. 22, " He that shall swear by heaven, 
sweareth by the throne of God, and by him that sitteth 
thereon :" which is also to be understood of the rest. And 
that he might put the matter beyond all controversy, he 
adds, "Neither by any other oath : " therefore seeing to 
swear before the magistrate by God is an oath, it is here 
without doubt forbidden. 

It is objected, That by these words oaths by God's name 
cannot be forbidden, because the Heavenly Father hath 
commanded them ; for the Father and the Son are one, 
which could not be, if the Son had forbid that which the 
Father commanded. 

I answer, They are indeed one, and cannot contradict 
one another : nevertheless the Father gave many things to 
the Jews for a time, because of their infirmity under the 
old covenant, which had only a shadow of good things to 
come, not the very substance of things, until Christ should 
come, who was the substance, and by whose coming all 
these things vanished, to wit, sabbaths, circumcision, the 
paschal lamb : men used then sacrifices, who lived in con- 
troversies with God, and one with another, which all are 



286 PROPOSITION XV. 

abrogated in the coming of the Son, who is the Substance, 
Eternal Word, and Essential Oath and Amen, in whom 
the promises of God are Yea and Amen : who came that 
men might be redeemed out of strife, and might make an 
end of controversy. 

It is objected, That solemn oaths which God commanded, 
cannot be here forbidden by Christ ; for he saith, that they 
come from evil : but these did not come from evil ; for God 
never commanded anything that was evil, or came from 
evil. 

I answer, There are things which are good because com- 
manded, and evil because forbidden ; other things are com- 
manded because good, and forbidden because evil. As 
circumcision and oaths, which were good when and be- 
cause they were commanded, and in no other respect ; and 
again, when and because prohibited under the gospel, they 
are evil. 

And in all these Jewish constitutions, however cere- 
monial, there was something of good, to wit, in their 
season, as prefiguring some good : as by circumcision, the 
purifications, and other things, the holiness of God was 
typified, and that the Israelites ought to be holy, as their 
God was holy. In the like manner oaths, under the shadows 
and ceremonies, signified the verity of God, his faithfulness 
and certainty ; and therefore that we ought in all things to 
speak and witness the truth. But the witness of truth was 
before all oaths, and remains when all oaths are abolished : 
and this is the rriorality of all oaths ; and so long as mew 
abide therein, there is no necessity or place for oaths. 



OF SALUTATIONS AND RECREATIONS. 281 

It is objected that the apostle Paul approves oaths used 
among men, when he writes, Heb. vi. 16: "For men verily 
swear by the greater, and an oath for confirmation is to 
them an end of all strife." 

I answer ; The apostle tells indeed in this place what 
men at that time did, who lived in controversies and incre- 
dulity ; not what they ought to have done, nor what the 
saints did, who were redeemed from strife and incredulity, 
and had come to Christ, the Truth and Amen of God. 
Moreover, he only alludes to a certain custom usual among 
men, that he might express the firmness of the divine 
promise, in order to excite in the saints so much the more 
confidence in God promising to them ; not that he might 
instigate thern to swear against the law of God, or confirm 
them in that ; no, not at all : for neither doth 1 Cor. ix. 24 
teach Christians the vain races, whereby men oftentimes, 
even to the destruction of their bodies, are wearied to ob- 
tain a corruptible prize ; so neither doth Christ, who is the 
Prince of Peace, teach his disciples to fight, albeit he takes 
notice, Luke xiv. 31, what it behoveth such kings to do 
who are accustomed to fight, as prudent warriors therein. 

It is no ways lawful for a Christian to swear, whom 
Christ has called to his essential truth, which was before 
all oaths, forbidding him to swear ; and on the contrary, 
commanding him to speak the truth in all things, to the 
honor of Christ who called him ; that it may appear that 
the words of his disciples may be as truly believed as the 
oaths of all the worldly men. Neither is it lawful for them 
to be unfaithful in this, that they may please others, or that 



288 PROPOSITION XV. 

the j may avoid their hurt : for thus the primitive Christians 
for some ages remained faithful, who being required to 
swear, did unanimously answer, I am a Christian, I do not 
swear. Who needs to doubt, but that since Christ would 
have his disciples attain the highest pitch of perfection, he 
abrogated oaths, as a rudiment of infirmity, and in place 
thereof established the use of truth ? Who can now think 
that the holy martyrs and ancient fathers of the first three 
hundred years so opposed themselves to oaths only that 
they might rebuke vain and rash oaths, which were also 
prohibited under the mosaical law ; and not also swearing 
by the true God in truth and righteousness, which was 
there commanded ? 

Sixthly, The last thing to be considered is revenge 
and war, an evil as opposite and contrary to the Spirit and 
doctrine of Christ as light to darkness. Through contempt 
of Christ's law the whole world is filled with violence, op- 
pression, murders, spoilings, burnings, devastations, and 
all manner of lasciviousness and cruelty. And this finds 
place, and is fomented, among those men that profess them- 
selves disciples of our peaceable Lord and master Jesus 
Christ, who by excellency is called the Prince of Peace, 
and hath expressly prohibited his children all violence ; 
and on the contrary, commanded them, that, according to 
his example, they should follow patience, charity, forbear- 
ance, and other virtues worthy of a Christian ? 

Hear then what this great prophet saith, whom every 
soul is commanded to hear, under the pain of being cut off, 
Matt, v., from verse 38 to the end of the chapter. For 



OF SALUTATIONS AND RECREATIONS. 289 

thus he saith : " Ye have heard that it hath been said, An 
eye for an eye, and a tooth for a tooth : But I say unto 
you, That ye resist not evil ; but whosoever shall smite thee 
on thy right cheek, turn to him the other also. And if any 
man will sue thee at the law, and take away thy coat, let 
him have 'thy cloak also. And whosoever shall compel 
thee to go a mile, go with him twain. Give to him that 
asketh thee ; and from him that would borrow of thee, turn 
not thou away. Ye have heard that it has been said, Thou 
shalt love thy neighbor, and hate thine enemy ; but I say 
unto you, Love your enemies, bless them that curse you, 
do good to them that hate you, and pray for them which 
despitefully use you and persecute you ; that ye may be 
the children of your Father which is in heaven. For he 
maketh his sun to rise on the evil and on the good, and 
sendeth rain on the just and on the unjust. For if ye love 
them which love you, what reward have ye ? Do not even 
the publicans the same ? And if ye salute your brethren 
only, what do you more than others? Do not even the 
publicans so ? Be ye therefore perfect, even as your 
Father which is in heaven is perfect." 

James testifies, That wars and strifes come from the lusts, 
which war in the members of carnal men-; but Christians, 
that is, those that are truly saints, " have cruci- j ames iv. 1. 
fied the flesh, with its affections and lusts ; " Gal - v - 24 - 
therefore they cannot indulge them by waging war. The 
prophets Isaiah and Micah have- expressly proph- Isa H 4 
esied, That in the mountain of the house of the Miciv - 3 - 
Lord, Christ shall judge the nations, and then " they shall 
25 T 



290 PROPOSITION sv. 

beat their swords into ploughshares, " etc. And the ancient 
fathers of the first three hundred years after Christ did 
affirm these prophecies to be fulfilled in the Christians of 
their times. 

Christ said, That " his kingdom is not of this world," 
John xviii. an( * therefore that his servants shall not fight ; 
36 - therefore those that fight are not his disciples 

nor servants. He reproved Peter for the use of the sword, 
saying, " Put up again thy sword into his place ; Matt . xxyI. 
for all they that take the sword shall perish with 12 - 
the -sword.' 7 

The apostle admonisheth Christians, That they defend 

Rom. xii. n °t themselves, neither revenge by rendering 

17 to 21. ev u f 0Y ev j] . k u {. gj ve p] ace un to wrath, because 

vengeance is the Lord's. Be not overcome of evil, but 
overcome evil with good. If thine enemy hunger, feed 
Mafk viii. n ™ ) ^ ne thirst, give him drink. Christ calls 
34 - his children to bear his cross, not to crucify or 

kill others ; to patience, not to revenge ; to truth and sim- 
plicity, not to fraudulent stratagems of war ; to flee the 
glory of this world, not to acquire it by warlike endeavors ; 
therefore war is altogether contrary unto the law and Spirit 
of Christ. 

Something is expressly forbidden by Christ, Matt. v. 38, 
etc., which was granted to the Jews in their time, because 
of their hardness ; and on the contrary, we are commanded 
that singular patience and exercise of love which Moses 
commanded not to his disciples. From whence Tertullian 
saith well against Marc, " Christ truly teacheth a new 



OF SALUTATIONS AND RECREATIONS. 291 

patience, even forbidding the revenge of an injury ; which 
was permitted by the Creator." 

If it is objected, That defence is of natural right, and 
that religion destroys not nature, I answer, Be it so ; but 
to obey God, and commend ourselves to him in faith and 
patience, is not to destroy nature, but to exalt and perfect 
it ; to w T it, to elevate it from the natural to the supernatural 
life, by Christ living therein, and comforting it, that it may 
do all things, and be rendered more than conqueror. 

It is as easy to obscure the sun at midday, as to deny 
that the primitive Christians renounced all revenge and 
war. And although this thing be so much known, yet it 
is as well known that almost all the modern sects live in 
the neglect and contempt of this law of Christ, and likewise 
oppress others who in this agree not with them for con- 
science' sake towards God : even as we have suffered much 
in our country, because we neither could ourselves bear 
arms, nor send others in our place, nor give our money for 
the buying of drums, standards, and other military attire ; 
and lastly, because we could not hold our doors, windows, 
and shops close, for conscience' sake, upon such days as 
fasts and prayers were appointed to desire a blessing upon, 
and success for, the arms of the kingdom or commonwealth 
under which we live ; neither give thanks for the victories 
acquired by the effusion of much blood. By which forcing 
of the conscience, they would have constrained our brethren, 
living in divers kingdoms at war together, to have implored 
our God for contrary and contradictory things, and conse- 
quently impossible : for it is impossible that two parties 
fighting together should both obtain the victory. And' 



292 PKOPOSITION XV. 

because we cannot concur with them in this confusion, 
therefore we are subject to persecution. 

If it be objected, That the scriptures and old fathers, so 
called, did only prohibit private revenge, not the use of 
arms for the defence of our country, body, wives, children, 
and goods when the magistrate coinmands it, seeing the 
magistrate ought to be obeyed ; therefore although it be 
not lawful for private men to do it of themselves, neverthe- 
less they are bound to do it by the command of the magis- 
trate ; I answer, If the magistrate be truly a Christian, or 
desires to be so, he ought himself, in the first place, to obey 
the command of his master, saying, " Love your enemies/' 
etc., and then he could not command us to kill them : but 
if he be not a true Christian, then ought we to obey our 
Lord and King, Jesus Christ, whom he ought also to obey : 
for in the kingdom of Christ all ought to submit to his 
laws, from the highest to the lowest. 

But lastly, since nothing seems more contrary to man's 
nature, (seeing of all things the defence of one's self seems 
most tolerable ;) and as it is most hard to men, so it is the 
most perfect part of the Christian religion, as that wherein 
the denial of self and entire confidence in God doth most 
appear ; and therefore Christ and his apostles left us hereof 
a most perfect example. The present confessors of the 
Christian name, who are not yet in the patient suffering 
spirit, are not yet fitted for this form of Christianity, and 
therefore cannot be undefending themselves until they 
attain that perfection. But for such whom Christ has 
brought hither, it is not lawful to defend themselves by 
•arms, but they ought over all to trust to the Lord. 



THE CONCLUSION. 

IF in God ? s fear, candid reader, thou appliest thyself to 
consider this system of religion here delivered, with its 
consistency and harmony, as well in itself as with the 
scriptures of truth, I doubt not but thou wilt say with me 
and many more, that this is the spiritual day of Christ's 
appearance, wherein he is again revealing the ancient paths 
of truth and righteousness. For thou mayest observe here 
the Christian religion in all its parts truly established and 
vindicated, as it is a living, inward, spiritual, pure, and 
substantial thing, and not a mere form, show, shadow, 
notion, and opinion, as too many have hitherto held it. 
God hath raised for this end, and gathered us, that by us 
he might confound the wisdom of the wise, and bring to 
nought the understanding of the prudent ; and might, in 
and by his own Spirit and power in a despised people (that 
no flesh might glory in bis presence), pull down that dead, 
dark, corrupt image, and mere shadow and shell of Chris- 
tianity wherewith Antichrist hath deceived the nations : for 
which end he hath called us to be a first-fruits of those that 
serve him, and worship him no more in the oldness of the 
letter, but in the newness of the Spirit. The mouth of 
the Lord hath spoken it! yea, he that hath arisen in a 
small remnant shall arise and go on by the same arm of 
25 * 293 



294 THE CONCLUSION. 

power in his spiritual manifestation, until he hath con- 
quered all his enemies, until all the kingdoms of the earth 
become the kingdom of Christ Jesus. 

Unto him that hath begun this work, not among the 
rich or great ones, but among the poor and small, and 
hath revealed it not to the wise and learned, but unto 
the poor, unto babes and sucklings; even to him, the 
Only-wise and Omnipotent GOD, be honor, glory, 
thanksgiving, and renown, from henceforth and for 
ever. Amen. Halle-lu-JAH. 



The End. 



1/ 



RD 71 < 




k0 

















SO* 



a 




r 32084 <•' ^ -."vvv A * ^ -'^SPv «* 



DOBBS BROS. ^CCW^t* A- 

. AUGUSTINE V< V ° *4lP«ilS> ' 



